LITMIR.BIZ

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that no wilfulness or frivolous motive drove me out of the monastery, or excited me to abandon it. Vulgar rumour reports, that monks and nuns have left their convents on account of their aversion to its tranquil life, and that they might live in carnal freedom, and give vent to their wilfulness and worldly desires. But I was actuated by honourable and weighty reasons, and great troubles and urgings of conscience, on account of the word of God. I hope that all the circumstances of my departure will show neither levity, wantonness, nor unseemly purpose? I laid aside neither cowl nor capouch except for a few days after my departure for my greater security, till I had reached my place of refuge. I neither left to fight, nor to carry away a pretty wife, but I went forthwith as quickly as I could to my much loved mother and relations, who are undoubted Christians, and are held in such honour and esteem in the city of Constance, that it is certain they would never counsel or help me in any unworthy undertaking.

      "Therefore I trust that my previous conduct and course of life will relieve me from any suspicion of unseemly or wilful intentions; for although I may not boast myself before God, yet I may before men glory in the Lord, that I, whether in the cloister or the school, here, and wherever I have been, have retained a good repute and esteem, with much love and favour, on account of my uprightness. You yourselves have heard the messengers from Würtemberg acknowledge that there was no complaint or evil report of my conduct or manner of life at the monastery of Alpirsbach, but that I have behaved myself well and piously; all they can say against me is, that I have concerned myself too much with what they call the seductive and cursed teaching of Martin Luther, whose writings I have read and adhered to, and preached them, contrary to the command of the abbot, publicly to the laity in the monastery; and when this was forbidden me, I yet continued secretly, and as it were in a corner, to infuse them into the souls of some of the young gentlemen there. With such praise from my fathers and brethren I am well content, and can justify myself for this one misdeed, as a Christian, from the word of God, and I hope that my defence will serve to remove false and ungrounded suspicions, not only from me, but also from others.

      "When in the course of the last year, the works and opinions of Martin Luther were spread abroad and became known, they came into my hands before they had been condemned and forbidden by the ecclesiastical and lay authorities; and like other newly printed works, I saw and read them. In the beginning, these doctrines appeared to me somewhat strange and objectionable, and contrary to the long-established theology and clever teaching of the schools, in opposition also to the papal and ecclesiastical rights, and to the old, and, as I then considered them, praiseworthy customs and usages of our forefathers. But it was not less evident to me that this man interspersed everywhere in his teaching clear and distinct passages from the Holy Scriptures, according to which all human teaching ought to be guided and judged, accepted or rejected. I was much amazed, and stirred up to read these doctrines, not once or twice, but frequently, with much industry and earnest attention, and to weigh and compare them with the evangelical writings to which they constantly appealed. The longer I did this, the more I perceived with what great dignity the Holy Scriptures were treated by this learned and enlightened man,--how purely and delicately he handled them, how cleverly and well he everywhere brought them forward, how skilfully he compared and weighed them one with the other, and how he explained the dark and difficult texts, by bringing forward others that were clearer and more comprehensible. I saw also that there was great mastership in his treatment of the Scriptures, and that it afforded the most substantial aid to a right understanding of them, so that every intelligent layman who industriously studied his books, could distinctly perceive that these doctrines were true and Christian, and had the firmest foundation. On that account they impressed themselves on my mind, and deeply touched my heart: it was to me as if a veil had fallen from before my eyes; I felt they were in no wise to be distrusted, like those of so many other school teachers that I had formerly read, because their aim was neither dominion, fame, nor worldly enjoyment, but to place before us, only the poor, despised, and crucified Christ, and to teach us to live a pure, moderate, and sober life, conformable in all things to the doctrine of Christ; and they were therefore too hard and self-denying for the ambitious and many beneficed priests and doctors, puffed up with pride and vain glory, who sought in the Scriptures their own honour and fame, more than the Spirit of God. Therefore would I rather give up all my worldly means and life itself, than be deprived of them, not for the sake of Luther, who, except as he appears in his writings, is unknown to me, and being only a man, may, like other men, be in error; but for the sake of the word of God, which he holds so clearly and distinctly, and explains so victoriously and triumphantly from the fullness of his undaunted spirit.

      "The enemy endeavoured to embitter this honey to us by representing that Luther was testy and irritable, aggressive and sarcastic; that he attacked his opponents the great princes and ecclesiastical and lay lords, with audacity; had recourse to abuse and slander, and forgot all brotherly love and Christian moderation. He had, it is true, often displeased me by this, and I would not desire any one to do the like; but I could not on that account reject and cast aside his good Christian teaching, nor even condemn him in these respects; and for this reason, that I could not read his mind, nor the secret counsels of God, as perhaps it might be the means of drawing people from his teaching. And as it was not his own cause, but the divine word that he defended, much allowance should be made for him, and all should be attributed to zealous indignation for God. Even Christ, the source and pattern of all meekness, severely rebuked before others the stubborn and stony-hearted Pharisees, and called them false hypocrites, painted sepulchres, sons of harlots, blind leaders of the blind, and also the children of the devil, as may be seen in the gospels. (Matt. xii. 15, 23; John viii.) Perhaps Luther would gladly speak well of many if he could do so with truth; he may not think it fitting to call those who are in darkness, enlightened; nor rapacious wolves, good shepherds; nor the unmerciful, merciful; for without doubt, had God not been more merciful to him than they have been, he would not now be upon earth. But however this may be, I will not defend him in this place, but laying aside his expressions of contempt and abuse, accept with thankfulness the earnestness of his valiant Christian writings for our amendment.

      "As I openly persevered in what I had undertaken advisedly, and would not desist at the bidding of any one, being bound as a Christian not to do so, the displeasure of my superior at Alpirsbach, and certain others of the monastery, greatly increased, and the sword of God's anger began to cause division and discord between the brothers. I was peremptorily ordered to abstain from my undertaking, and also not to speak of these matters with others; but as I could not do this, being bound to yield obedience to God's commands, rather than to those of man, I earnestly begged of my Abbot and monastery, that they would graciously give me leave of absence. I wished for a year or two to support myself at some school or elsewhere, without being any expense to the monastery, and perhaps in the mean while, by a godly examination of the cause of our discord, it might be brought to a peaceable end.

      "This being however refused by them, I resolved, after having taken counsel with many wise, learned, and God-fearing men and friends, to leave the monastery." So far Ambrosius Blaurer.

      Whilst brother Ambrosius was yet looking anxiously from the windows of his cell, over the pines of the Black Forest into the free expanse, another was riding out of the gate of a princely castle near the woodclad mountains of Thuringia. Behind him lay the dark Drachenschlucht; before him the long ridge of the magic Hörselberges, wherein dwelt an enchantress, to whom the Pope, that wicked forgiver of sins, had once driven back the repentant Tannhäuser. But the dry stick which the Pope had then thrust into the ground, brought forth green foliage during the night; God himself confuted the Pope. The poor penitent man no longer required the Bishop of Rome to enable him to find mercy and grace from his heavenly Father; but the wicked Pope himself would descend into the jaws of the old dragon.

      The exterior of the man who was riding down from Wartburg to Wittenberg, shall be described by a young student who was travelling with a friend from Switzerland to Saxony. His narrative is well known, yet we must not omit it here.

      His name was John Kessler; he was born at St. Gallen, in 1502; his parents were poor citizens; he attended the school of the monastery there, studied theology at Basle, and went early in the spring of 1522 with a companion to Wittenberg, to continue his studies under the Reformers. In the autumn of 1523, he returned to his native town, and as the new doctrines had not yet taken root there, being very poor he determined

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