While Luther blessed the young, he was also the hope of the old. Catharine of Holzhausen, a widow advanced in years, and serving God, went to him, and said, "My father and mother told me that God would raise up a man who should oppose the papal vanities, and save the Word of God. I hope you are that man, and I wish you, for your work, the grace and the Holy Spirit of God."[484] [484] Ich hoffe dass du der verherssene.... Cypr. Hilar. Ev. p. 606. These were by no means the sentiments universally entertained at Frankfort. John Cochlœus, dean of the church of Notre Dame, was one of those most devoted to the Roman Church. On seeing Luther pass through Frankfort on his way to Worms, he could not suppress his fears. He thought the Church was in want of devoted defenders, and scarcely had Luther quitted the town than Cochlœus set out in his track, ready, as he says, to give his life in defence of the honour of the Church.[485] [485] Lutherum illac transeuntem subsequutus ut pro honore ecclesiæ vitam suam....exponeret (Cochlœus, p. 6.) This Cochlœus is the writer whom we frequently quote. [Sidenote: ATTEMPT TO STOP LUTHER.] There was great alarm in the camp of the pope's friends. The heresiarch was at hand--every day, every hour brought him nearer Worms. If he entered, all was perhaps lost. The Archbishop Albert, the confessor Glapio, and all the politicians about the emperor, felt uneasy. How can the arrival of this monk be prevented? It is impossible to carry him off, for he has the emperor's safe-conduct. Stratagem alone can arrest him. These intriguers immediately arranged the following plan. The emperor's confessor, and his high chamberlain, Paul of Armsdorff, quit Worms in great haste, and proceed about ten leagues distant, to the castle of Ebernburg, the residence of Francis de Seckingen, the knight who had offered Luther an asylum.[486] Bucer, a young dominican, chaplain to the Elector-Palatine, and who had been gained to the evangelical doctrine at the Heidelberg discussion, had then taken refuge in "this hôtel of the just." The knight, who had no great knowledge of the affairs of religion, was easily imposed upon, while the disposition of the Palatine chaplain favoured the designs of the confessor. In fact, Bucer was inclined to pacific measures. Distinguishing between fundamental and secondary points, he thought he might sacrifice the latter to unity and peace.[487] [486] Dass der Keyser seinen Beichtvater und Ihrer Majest. Ober-Kammerling, zu. Seckingen schickt. (L. Op. xvii, p. 587.) [487] Condoce faciebat τα αναγκια a probabilibus distinguerie, ut scirent quæ retinenda ... (Melch. Adam. Vit. Buceri, p. 223.) He taught that a distinction should be made between the necessary and the probable in order to ascertain what ought to be retained.