Still maintaining the most affectionate manner, "My dear friend," said De Vio, "abandon, I pray you, a useless design. Rather return to yourself, acknowledge the truth, and I am ready to reconcile you with the Church and the sovereign bishop. Whether you will or not, it matters little. It will be hard for you to kick against the pricks...."
Luther, who saw himself treated as if he were already proved a rebellious child, rejected of the Church, exclaimed, "I cannot retract; but I offer to answer, and in writing. "We had enough of debating yesterday."565
De Vio was irritated at this expression, which reminded him that he had not acted with sufficient prudence; but he recovered himself, and said with a smile, "Debating, my dear son! I did not debate with you. I have no wish to debate; but in order to please the most serene Elector Frederick, I am willing to hear you, and exhort you amicably and paternally."
Luther did not comprehend why the legate should have been so much offended at the expression which he had used; for, thought he, if I had not wished to speak politely, I would have said, not debated, but disputed, and wrangled,—for that was truly what we did.
Still De Vio, who felt that before the respectable witnesses who were present at the conference it was at least necessary to seem to try to convince Luther to return to the two propositions, which he had singled out as fundamental errors, thoroughly resolved to let the Reformer speak as little as possible. Strong in his Italian volubility he overwhelms him with objections, to which he does not wait for a reply. Sometimes he jests, sometimes he scolds; he declaims with impassioned heat, mixes up the most heterogeneous subjects, quotes St. Thomas and Aristotle, cries, and gets into a passion with all who differ with him in opinion, and then apostrophises Luther. Luther, more than ten times, tries to speak, but the legate instantly interrupts him, and showers down menaces upon him. Retractation! retractation! is the whole sum of his demand; he thunders, and domineers, and insists on having all the talk to himself.566 Staupitz interferes to stop the legate. "Have the goodness," says he, "to give Doctor Martin time to answer." But the legate recommences his discourse, quotes the extravagants and the opinions of St. Thomas, determined to harangue during the whole interview. If he cannot convince, and if he dares not strike, he at least can stun.
Luther and Staupitz saw clearly that they must abandon the hope, not only of enlightening De Vio by discussion, but also of making a useful profession of faith. Luther, therefore, resumed the request which he had made at the commencement, and which the cardinal had then evaded. Since he was not permitted to speak, he asked that he might, at least, be allowed to write, and send his written reply to the legate. Staupitz supported him; several others who were present joined their entreaties, and Cajetan, notwithstanding of all his repugnance for what was written, (for he remembered that what is written remains,) at last consented. The meeting broke up. The hope of terminating the affair at this interview was adjourned, and it became necessary to await the result of a subsequent conference.
The permission which the general of the Dominicans gave Luther to prepare an answer, and to answer in writing, the two distinct and articulate accusations which he had made, touching indulgences and faith, was nothing more than justice demanded, and yet we are obliged to De Vio for it, as a mark of moderation and impartiality.
Luther left the cardinal's palace delighted that his request had been granted. In going and returning he was the object of public attention. All enlightened men were interested in his case, as if it had been their own, for it was felt that the cause then pleaded at Augsburg was the cause of the gospel, justice, and liberty. The lowest of the people alone were with Cajetan; and of this he doubtless gave some significant hints to the Reformer, who afterwards spoke of them.567
It became more and more evident that the legate had no wish to hear any more from Luther than the words "I retract;" and these Luther was resolved not to pronounce. What will be the issue of this unequal struggle? How can it be imagined that the whole power of Rome, brought to bear on a single man, will not succeed in crushing him? Luther sees this. Feeling the weight of the terrible hand under which he is placed, he gives up the hope of ever returning to Wittemberg, revisiting his dear Philip, and again finding himself in the midst of the generous youths into whose hearts he loved so much to shed the seeds of life. He sees excommunication hanging over his head, and has no doubt that it must shortly fall upon him.568 These prospects afflict his soul, but do not overwhelm it. His confidence in God is not shaken. God may break the instrument which he has been pleased till now to employ, but the truth will be maintained. Whatever happens, Luther must defend it to the last. He accordingly, begins to prepare the protestation which he is to present to the legate. It appears that he devoted to it part of the 13th October.
Chapter VIII.
Third Appearance—Treasury of Indulgences—Faith—Humble Request—Legate's Reply—Luther's Reply—Legate's Rage—Luther Retires—First Defection.
On Friday the 14th October, Luther returned to the cardinal, accompanied by the counsellors of the Elector. The Italians pressed around him as usual, and were present at the conference in great numbers. Luther advanced, and presented his protestation to the legate. The cardinal's people looked with astonishment at a writing which, in their eyes, was so audacious. The following is the doctor of Wittemberg's declaration to their master:569—
"You attack me on two points. First, you oppose to me the Constitution of Pope Clement VI, in which it is said, that the treasury of indulgences is the merit of Jesus Christ and the saints; whereas I deny this in my theses.
"Panormitanus, (Luther thus designates Ives, author of the famous collection of ecclesiastical law, entitled Panormia, and Bishop of Chartres at the end of the eleventh century,) Panormitanus declares, in his First Book, that in regard to holy faith, not only a General Council, but every believer is superior to the pope, if he produces declarations of Scripture, and better arguments than the pope.570
"The voice of our Lord Jesus Christ rises far above all the voices of men, whatever be the names they bear.
"What gives me the greatest pain and uneasiness is, that this Constitution contains doctrines quite opposed to the truth. It declares that the merits of the saints is a treasure, while all Scripture testifies that God recompenses far more richly than we deserve. The prophet exclaims, 'Lord, enter not into judgment with thy servant; for in thy sight can no living man be justified.'571 'Woe to men, however honourable and laudable their life may be,' says St. Augustine, 'were judgment passed upon it without mercy.'572
"Hence the saints are not saved by their merits, but only by the mercy of God, as I have declared. I maintain this, and adhere firmly to it. The words of holy Scripture, which declare