History of the Reformation, vol. 1

Chapter 10

The Relics—Relations of Luther with the Elector—Advice to the Chaplain—Duke George—His Character—Luther’s Sermon before the Court—Dinner at Court—Evening with Emser

Luther displayed the same courage before the mighty of this world, that he had shown amidst the most formidable evils. The elector was much pleased with the vicar-general, who had made a rich harvest of relics in the Low Countries. Luther gives an account of them to Spalatin; and this affair of the relics, occurring at the moment when the Reformation is about to begin, is a singular circumstance. Most certainly, the reformers had little idea to what point they were tending. A bishopric appeared to the elector the only recompense worthy the services of the vicar-general. Luther, to whom Spalatin wrote on the subject, strongly disapproved of such an idea. “There are many things which please your prince,” replied he, “and which, nevertheless, are displeasing to God. I do not deny that he is skilful in the matters of this world; but in what concerns God and the salvation of souls, I account him, as well as his councillor Pfeffinger, sevenfold blind. I do not say this behind their backs, like a slanderer; do not conceal it from them, for I am ready myself, and on all occasions, to tell it them both to their faces. Why would you,” continues he, “surround this man (Staupitz) with all the whirlwinds and tempests of episcopal cares?” HRSCV1 80.1

The elector was not offended with Luther’s frankness. “The prince,” wrote Spalatin, “often speaks of you, and in honorable terms.” Frederick sent the monk some very fine cloth for a gown. “It would be too fine,” said Luther, “if it were not a prince’s gift. I am not worthy that any man should think of me, much less a prince, and so great a prince as he. Those are my best friends who think the worst of me. Thank our prince for his kindness to me; but I cannot allow myself to be praised either by you or by any man; for all praise of man is vain, and only that which comes from God is true.” HRSCV1 80.2

The excellent chaplain was unwilling to confine himself to his court functions. He wished to make himself useful to the people; but like many individuals in every age, he desired to do it without offence and without irritation, by conciliating the general favor. “Point out,” wrote he to Luther, “some work that I may translate into our mother tongue; one that shall give general satisfaction, and at the same time be useful.” Agreeable and useful!” replied Luther; “such a question is beyond my ability. The better things are, the less they please. What is more salutary than Jesus Christ? and yet he is to the majority a savour of death. You will tell me that you wish to be useful only to those who love what is good. In that case make them hear the voice of Jesus Christ: you will be useful and agreeable, depend upon it, to a very small number only; for the sheep are rare in this region of wolves.” HRSCV1 80.3

Luther, however, recommended to his friend the sermons of the Dominican Tauler. “I have never read,” said he, “either in Latin or in our own language, a theology sounder, or more in conformity with the Gospel. Taste, then, and see how sweet the Lord is, but not till after you have first tasted and felt how bitter is everything that we are ourselves.” HRSCV1 80.4

It was in the course of the year 1517 that Luther entered into communication with Duke George of Saxony. The house of Saxony had at that time two chiefs. Two princes, Ernest and Albert, carried off in their youth from the castle at Altenburg by Kunz of Kaufungen, had, by the treaty of Leipsic, become the founders of the two houses which still bear their names. The Elector Frederick, son of Ernest, was, at the period we are describing, the head of the Ernestine branch; and his cousin Duke George, of the Albertine. Dresden and Leipsic were both situated in the states of this duke, whose residence was in the former of these cities. His mother, Sidonia, was daughter of George Podiebrad, king of Bohemia. The long struggle that Bohemia had maintained with Rome, since the time of John Huss, had not been without influence on the prince of Saxony. He had often manifested a desire for a Reformation. “He has imbibed it with his mother’s milk,” said the priests; “he is by birth an enemy of the clergy.” He annoyed the bishops, abbots, canons, and monks in many ways; and his cousin, the Elector Frederick, was compelled more than once to interfere in their behalf. It seemed that Duke George would be one of the warmest partisans of a Reformation. The devout Frederick, on the other hand, who had in former years worn the spurs of Godfrey in the Holy Sepulchre, and girding himself with the long and heavy sword of the conqueror of Jerusalem, had made oath to fight for the Church, like that ancient and valiant knight, appeared destined to be the most ardent champion of Rome. But in all that concerns the Gospel, the anticipations of human wisdom are frequently disappointed. The reverse of what we might have supposed took place. The duke would have been delighted to humiliate the Church and the clergy, to humble the bishops, whose princely retinue far surpassed his own; but it was another thing to receive into his heart the evangelical doctrine that would humble it, to acknowledge himself a guilty sinner, incapable of being saved, except by grace alone. He would willingly have reformed others, but he cared not to reform himself. He would perhaps have set his hand to the task of compelling the bishop of Mentz to be contented with a single bishopric, and to keep no more than fourteen horses in his stables, as he said more than once; but when he saw another than himself step forward as a reformer,—when he beheld a simple monk undertake this work, and the Reformation gaining numerous partisans among the people, the haughty grandson of the Hussite king became the most violent adversary of the reform to which he had before shown himself favorable. HRSCV1 80.5

In the month of July 1517, Duke George requested Staupitz to send him an eloquent and learned preacher. Luther was recommended to him as a man of extensive learning and irreproachable conduct. The prince invited him to preach at Dresden in the castle-chapel, on the feast of St. James the Elder. HRSCV1 81.1

The day arrived. The duke and his court repaired to the chapel to hear the Wittenberg preacher. Luther joyfully seized this opportunity of testifying to the truth before such an assemblage. He selected his text from the gospel of the day: Then came to him the mother of Zebedee’s children with her sons, &c. (Matthew 20:20-23). He preached on the unreasonable desire and prayers of men; and then spoke emphatically on the assurance of salvation. He established it on this foundation, that those who receive the Word of God with faith are the true disciples of Jesus Christ, elected to eternal life. He next treated of gratuitous election, and showed that this doctrine, if presented in union with the work of Christ, has great power to dispel the terrors of conscience; so that men, instead of flying far from the righteous God, at the sight of their own unworthiness, are gently led to seek their refuge in Him. In conclusion, he related an allegory to three virgins, from which he deduced edifying instructions. HRSCV1 81.2

The word of truth made a deep impression on his hearers. Two of them in particular seemed to pay very great attention to the sermon of the Wittenberg monk. The first was a lady of respectable appearance, who was seated on the court benches, and on whose features a profound emotion might be traced. It was Madame de la Sale, first lady to the duchess. The other was a licentiate in canon law, Jerome Emser, councillor and secretary to the duke. Emser possessed great talents and extensive information. A courtier and skilful politician, he would have desired to be on good terms with the two contending parties—to pass at Rome for a defender of the papacy, and at the same time shine in Germany among the learned men of the age. But under this pliant mind was concealed a violent character. It was in the palace-chapel at Dresden that Luther and Emser first met; they were afterwards to break more than one lance together. HRSCV1 81.3

The dinner hour arrived for the inhabitants of the palace, and in a short time the ducal family and the persons attached to the court were assembled at table. The conversation naturally fell on the preacher of the morning. “How were you pleased with the sermon?” said the duke to the Madame de la Sale.—”If I could hear but one more like it,” replied she, “I should die in peace.”—“And I,” replied George angrily, “would rather give a large sum not to have heard it; for such discourses are only calculated to make people sin with assurance.” HRSCV1 81.4

The master having thus made known his opinion, the courtiers gave way uncontrolled to their dissatisfaction. Each one had his censure ready. Some maintained that in his allegory of the three virgins, Luther had in view three ladies of the court; on which there arose interminable babbling. They rallied the three ladies whom the monk of Wittenberg had thus, they said publicly pointed out. He is an ignorant fellow, said some; he is a proud monk, said others. Each one made his comment on the sermon, and put what he pleased into the preacher’s mouth. The truth had fallen into the midst of a court that was little prepared to receive it. Every one mangled it after his own fashion. But while the Word of God was thus an occasion of stumbling to many, it was for the first lady a stone of uprising. Falling sick a month after, she confidently embraced the grace of the Saviour, and died with joy. HRSCV1 81.5

As for the duke, it was not perhaps in vain that he heard this testimony to the truth. Whatever may have been his opposition to the Reformation during his life, we know that at his death he declared that he had no hope save in the merits of Jesus Christ. HRSCV1 81.6

It was natural that Emser should do the honors to Luther in his master’s name. He invited him to supper. Luther refused; but Emser persisted, and prevailed on him to come. Luther thought he should only meet a few friends; but he soon perceived that a trap had been laid for him. A master of arts from Leipsic and several Dominicans were with the prince’s secretary. The master of arts, having no mean opinion of himself, and full of hatred towards Luther, addressed him in a friendly and honied manner; but he soon got into a passion, and began to shout with all his might. The combat began. The dispute turned, says Luther, on the trumpery of Aristotle and St. Thomas. At last Luther defied the master of arts to define with all the learning of the Thomists what is the fulfilling of God’s commandments. The embarrassed disputant put a good face on the matter. “Pay me my fee,” said he holding out his hand, “da pastum.” One would have said that he wished to give a regular lesson, taking his fellow-guests for his pupils. “At this foolish reply,” adds the reformer, “we all burst into laughter, and then we parted.” HRSCV1 81.7

During this conversation a Dominican was listening at the door. He longed to enter and spit on Luther’s face: but he checked himself, and boasted of it afterwards. Emser, charmed at seeing his guests disputing, and appearing himself to preserve a due moderation, was earnest in excuses to Luther for the manner in which the evening had passed. The latter returned to Wittenberg. HRSCV1 82.1