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strikes the nail on the head,' The further utterances of Luther: 'We do not need a council for ourselves and our adherents, for we already have the firm Evangelical doctrine and order; Christendom, however, needs it, in order that those whom error still holds captive may be able to distinguish between error and truth,' appeared utterly intolerable to Vergerius, as he himself relates. He regarded them as unheard-of arrogance. By way of answer, he asked, whether, indeed the Christian men assembled from all parts of the world, upon whom, without doubt, the Holy Spirit descends, must only decide what Luther approved of. Boldly and angrily interrupting him Luther said: 'Yes, I will come to the council and lose my head if I shall not defend my doctrine against all the world;' furthermore he exclaimed: 'This wrath of my mouth is not my wrath, but the wrath of God.' Vergerius rejoiced to hear that Luther was perfectly willing to come to the council; for, so he wrote to Rome, he thought that nothing more was needed to break the courage of the heretics than the certain prospect of a council, and at the same time he believed that in Luther's assent he heard the decision of his master, the Elector, also. Luther declared that it was immaterial to him where the council would meet, at Mantua, Verona, or at any other place. Vergerius continued: 'Are you willing to come to Bologna?' Luther: 'To whom does Bologna belong?' Vergerius: 'To the Pope.' Luther: 'Good Lord, has this town, too, been grabbed by the Pope? Very well, I shall come to you there.' Vergerius: 'The Pope will probably not refuse to come to you at Wittenberg either,' Luther: 'Very well, let him come; we shall look for him with pleasure.' Vergerius: 'Do you expect him to come with an army or without weapons?' Luther: 'As he pleases, in whatsoever manner he may come, we shall expect him and shall receive him.' – Luther and Bugenhagen remained with Vergerius until he departed with his train of attendants. After mounting, he said once more to Luther: 'See that you be prepared for the council.' Luther answered: 'Yes, sir, with this my neck and head.'" (Martin Luther 2, 382 sq.)

      62. Luther's Views Regarding the Council

      What Luther's attitude toward a general council was in 1537 is expressed in the Preface to the Smalcald Articles as follows: "But to return to the subject. I verily desire to see a truly Christian council, in order that many matters and persons might be helped. Not that we need it, for our churches are now through God's grace, so enlightened and equipped with the pure Word and right use of the Sacraments, with knowledge of the various callings and of right works that we on our part ask for no council, and on such points have nothing better to hope or expect from a council. But we see in the bishoprics everywhere so many parishes vacant and desolate that one's heart would break, and yet neither the bishops nor canons care how the poor people live or die, for whom nevertheless Christ has died, and who are not permitted to hear Him speak with them as the true Shepherd with His sheep. This causes me to shudder and fear that at some time he may send a council of angels upon Germany utterly destroying us, like Sodom and Gomorrah, because we so wantonly mock Him with the council." (457.)

      From a popish council Luther expected nothing but condemnation of the truth and its confessors. At the same time he was convinced that the Pope would never permit a truly free, Christian council to assemble. He had found him out and knew "that the Pope would see all Christendom perish and all souls damned rather than suffer either himself or his adherents to be reformed even a little, and his tyranny to be limited." (455) "For with them conscience is nothing, but money, honors, power, are everything." (455. 477.) The Second Part of his Articles Luther concludes as follows: "In these four articles they will have enough to condemn in the council. For they cannot and will not concede to us even the least point in one of these articles. Of this we should be certain, and animate ourselves with the hope that Christ, our Lord, has attacked His adversary, and He will press the attack home both by His Spirit and coming. Amen. For in the council we will stand not before the Emperor or the political magistrate, as at Augsburg (where the Emperor published a most gracious edict, and caused matters to be heard kindly), but before the Pope and devil himself, who intends to listen to nothing, but merely to condemn, to murder, and to force us to idolatry. Therefore we ought not here to kiss his feet or to say, 'Thou art my gracious lord,' but as the angel in Zechariah 3, 2 said to Satan, The Lord rebuke thee, O Satan." (475.) Hence his Preface also concludes with the plaint and prayer: "O Lord Jesus Christ, do Thou Thyself convoke a council, and deliver Thy servants by Thy glorious advent! The Pope and his adherents are done for, they will have none of Thee. Do Thou, then, help us, who are poor and needy, who sigh to Thee, and beseech Thee earnestly, according to the grace which Thou hast given us, through Thy Holy Ghost, who liveth and reigneth with Thee and the Father, blessed forever. Amen." (459.)

      63. Elector Opposed to Hearing Papal Legate

      From the very beginning, Elector John Frederick was opposed to a council. And the question which particularly engaged his attention was, whether the Lutherans should receive and hear the papal legate who would deliver the invitation. Accordingly, on July 24, the Elector came to Wittenberg and through Brueck delivered four (five) articles to the local theologians and jurists for consideration with instructions to submit their answer in writing. (C. R. 3, 119.) August 1, Melanchthon wrote to Jonas: "Recently the Prince was here and demanded an opinion from all theologians and jurists… It is rumored that a cardinal-legate will come to Germany to announce the council. The Prince is therefore inquiring what to answer, and under what condition the synod might be permitted." (106.) The articles which Brueck presented dealt mainly with the questions: whether, in view of the fact that the Pope is a party to the issue and his authority to convene a council is questioned, the legate should be heard, especially if the Emperor did not send a messenger along with him, whether one would not already submit himself to the Pope by hearing the legate; whether one ought not to protest, because the Pope alone had summoned the council; and what should be done in case the legate would summon the Elector as a party, and not for consultation, like the other estates. (119f.)

      In the preparation of their answer, the Elector desired the Wittenberg scholars to take into careful consideration also his own view of the matter, which he persistently defended as the only correct one. For this purpose he transmitted to them an opinion of his own on Brueck's articles referred to in the preceding paragraph. In it he maintained that the papal invitation must be declined, because acceptance involved the recognition of the Pope "as the head of the Church and of the council." According to the Elector the proper course for the Lutheran confederates would be to inform the legate, immediately on his arrival in Germany, that they would never submit to the authority which the Pope had arrogated to himself in his proclamation, since the power he assumed was neither more nor less than abominable tyranny; that they could not consider the Pope as differing from, or give him greater honor than, any other ordinary bishop; that, besides, they must regard the Pope as their greatest enemy and opponent; that he had arranged for the council with the sinister object of maintaining his antichristian power and suppressing the holy Gospel, that there was no need of hearing the legate any further, since the Pope, who was sufficiently informed as to their teaching, cared neither for Scripture nor for law and justice, and merely wished to be their judge and lord; that, in public print, they would unmask the roguery of the Pope, and show that he had no authority whatever to convoke a council, but, at the same time, declare their willingness to take part in, and submit their doctrine to, a free, common, Christian, and impartial council, which would judge according to the Scriptures. Nor did the Elector fail to stress the point that, by attending at Mantua, the Lutherans would de facto waive their former demand that the council must be held on German soil. (99ff.)

      64. Elector Imbued with Luther's Spirit

      Evidently, the Elector had no desire of engaging once more in diplomatic jugglery, such as had been indulged in at Augsburg. And at Smalcald, despite the opposing advice of the theologians, his views prevailed, to the sorrow of Melanchthon, as appears from the latter's complaint to Camerarius, March 1, 1637. (C. R. 3, 293.) The Elector was thoroughly imbued with the spirit of Luther, who never felt more antagonistic toward Rome than at Smalcald, although, as shown above, he was personally willing to appear at the council, even if held at Mantua. This spirit of bold defiance appears from the articles which Luther wrote for the convention, notably from the article on the Papacy and on the Mass. In the latter he declares: "As Campegius said at Augsburg that he would be torn to pieces before he would relinquish the Mass, so, by the help of God, I, too, would suffer myself to be reduced to ashes before I would allow a hireling of the Mass, be he good or bad, to be made equal

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