Luther had not sent his propositions, either to the prince or to any of his courtiers. The chaplain seems to have expressed some surprise at this, and Luther answers:—"I did not wish my theses to reach our illustrious prince or any of his court, before those who think themselves specially addressed had received them, lest it should be thought that I had published them by order of the prince or to gain his favour, or from opposition to the Bishop of Mentz. I hear there are already several who dream such things. But now I can swear in all safety that my theses were published without the knowledge of Duke Frederick."398
If Spalatin solaced his friend, and supported him by his influence, Luther on his part was desirous to meet the requests of the modest chaplain. The latter, among other questions, asked one which is frequently repeated in our day, "What is the best method of studying the Holy Scriptures?"
"Till now, my dear Spalatin," replied Luther, "you have asked questions which I could answer. But to direct you in the study of the Scriptures is more than I am able to do. However, if you would absolutely know my method, I will not hide it from you.
"It is most certain that we cannot succeed in comprehending the Scripture either by study or mere intellect. Your first duty, then, is to begin with prayer.399 Entreat the Lord that he will in his great mercy deign to grant you the true knowledge of his Word. There is no other interpreter of the word of God than the Author of that word according as it is said, 'They will all be taught of God.' Hope nothing from your works, nothing from your intellect. Trust only in God, and in the influence of his Spirit. Believe one who is speaking from experience."400
We here see how Luther attained possession of the truth of which he was a preacher. It was not, as some pretend, by confiding in a presumptuous reason, nor, as others maintain, by abandoning himself to hateful passions. The source from which he drew it was the purest, holiest, and most sublime—God himself consulted in humility, confidence, and prayer. Few in our day imitate him, and hence few comprehend him. To a serious mind these words of Luther are in themselves a justification of the Reformation.
Luther likewise found comfort in the friendship of respectable laymen. Christopher Scheurl, the excellent secretary of the imperial city of Nuremberg, gave him gratifying marks of his friendship. We know how pleasant expressions of sympathy are to the man who feels himself assailed from all quarters. The secretary of Nuremberg did more; he tried to make friends to his friend. He urged him to dedicate one of his works to a then celebrated lawyer of Nuremberg, named Jerome Ebner:—"You have a high idea of my studies," modestly replied Luther; "but I have the poorest idea of them myself. Nevertheless, I was desirous to meet your wishes. I have searched ... ; but in all my store, which I never found so meagre, nothing presented itself which seemed at all worthy of being dedicated to so great a man by so little a man."401 Striking humility! It is Luther who speaks thus, and the person with whom he contrasts himself is Doctor Ebner, who is altogether unknown to us. Posterity has not ratified Luther's judgment.
Luther, who had done nothing to circulate his theses, had not sent them to Scheurl any more than to the Elector and his courtiers. The secretary of Nuremberg expressed his surprise. "I had no intention," replies Luther, "to give my theses so much publicity. I wished only to confer on their contents with some of those who reside with us or near us;402 intending, if they condemned, to destroy, and if they approved, to publish them. But now they are printed, reprinted, and spread far and wide, beyond my expectation; so much so that I repent of their production.403 Not that I have any fear of the truth being known by the people, (for this was all I sought,) but this is not the way of instructing them. There are questions in the theses as to which I have still my doubts; and if I had thought that they were to produce such a sensation, there are things which I would have omitted, and others which I would have affirmed with greater confidence." Luther afterwards thought differently. Far from fearing he had said too much, he declared that he ought to have said still more. But the apprehensions which Luther expresses to Scheurl do honour to his sincerity. They show that he had nothing like a premeditated plan, had no party spirit, no overweening conceit, and sought nothing but the truth. When he had fully discovered the truth, his language was different. "You will find in my first writings," said he, many years after, "that I very humbly made many concessions to the pope, and on points of great importance; concessions which I now detest, and regard as abominable and blasphemous."404
Scheurl was not the only layman of importance who, at this time, testified his friendship for Luther. The celebrated painter, Albert Durer, sent him a present, (perhaps one of his pictures,) and the doctor expressed his sense of the obligation in the warmest terms.405
Thus Luther had practical experience of the truth of that saying of Divine wisdom:—"A friend loveth at all times; and a brother is born for adversity." Those words he remembered for the sake of others also, and accordingly pleaded the cause of the whole population. The Elector had just levied a tax, and it was confidently alleged that he was going to levy another, probably on the advice of his counsellor Pfeffinger, against whom Luther often throws out cutting sarcasms. The doctor boldly placed himself in the breach. "Let not your Highness," said he, "despise the prayer of a poor mendicant. In the name of God I entreat you not to order a new tax. My heart is broken, as well as that of several of your most devoted servants, at seeing how much the last has injured your fair fame, and the popularity which your Highness enjoyed. It is true that God has endowed you with profound intellect, so that you see much farther into things than I, or doubtless all your subjects, do. But, perhaps, it is the will of God that a feeble intellect instruct a great one, in order that no one may trust in himself, but only in the Lord our God. May he deign to keep your body in health for our good, and destine your soul to life eternal. Amen." In this way it is that the gospel, while it makes us honour kings, makes us also plead the cause of the people. While it tells them of their duties, it, at the same time, reminds the prince of their rights. The voice of a Christian such as Luther, raised in the cabinet of a sovereign, might often supply the place of a whole assembly of legislators.
In this letter, in which Luther addresses a harsh lesson to the Elector, he fears not to present a request to him, or rather to remind him of a promise, viz., to give him a new suit. This freedom of Luther, at a moment when he might have feared he had given offence to Frederick, is equally honourable to the prince and to the Reformer. "But," adds he, "if it is Pfeffinger who has the charge of it, let him give it in reality, and not in protestations of friendship. He knows very well how to weave a web of good words, but no good cloth ever comes out of it." Luther thought, that, by the faithful counsel which he had given to his prince, he had well deserved his court dress.406 Be this as it may, two years later he had not received it, and renewed his request.407 This seems to indicate that Frederick was not so much under the influence of Luther as has been said.
Chapter VIII.