BOOK XIV.

THE AUGSBURG CONFESSION. 1530.

I. The Reformation was accomplished in the name of a spiritual

principle. It had proclaimed for its teacher the Word of God; for

salvation, Faith; for king, Jesus Christ; for arms, the Holy Ghost;

and had by these very means rejected all worldly elements. Rome had

been established by _the law of a carnal commandment_; the

Reformation, by _the power of an endless life_.[309]

[309] Hebrews vii. 16.

If there is any doctrine that distinguishes Christianity from every

other religion, it is its spirituality. A heavenly life brought down

to man--such is its work; thus the opposition of the spirit of the

Gospel to the spirit of the world was the great fact which signalized

the entrance of Christianity among the nations. But what its Founder

had separated, had soon come together again; the Church had fallen

into the arms of the world; and this criminal Union had reduced it to

the deplorable condition in which it was found at the era of the

Reformation.

Thus one of the greatest tasks of the sixteenth century was to restore

the spiritual element to its rights. The Gospel of the Reformers had

nothing to do with the world and with politics. While the Roman

hierarchy had become a matter of diplomacy and a court intrigue, the

Reformation was destined to exercise no other influence over princes

and people than that which proceeds from the Gospel of peace.

[Sidenote: TWO STRIKING LESSONS.]

If the Reformation, having attained a certain point, became untrue to

its nature, began to parley and temporize with the world, and ceased

thus to follow up the spiritual principle that it had so loudly

proclaimed, it was faithless to God and to itself.

Henceforward its decline was at hand.

It is impossible for a society to prosper if it be unfaithful to the

principles it lays down. Having abandoned what constituted its life,

it can find naught but death.

It was God's will that this great truth should be inscribed on the

very threshold of the temple He was then raising in the world; and a

striking contrast was to make this truth stand gloriously forth.

One portion of the Reform was to seek the alliance of the world, and

in this alliance find a destruction full of desolation.

Another portion, looking up to God, was haughtily to reject the arm of

the flesh, and by this very act of faith secure a noble victory.

If three centuries have gone astray, it is because they were unable to

comprehend so holy and solemn a lesson.

* * * * *

It was in the beginning of September 1529 that Charles V., the victor

by battles or by treaties over the Pope and the King of France, had

landed at Genoa. The shouts of the Spaniards had saluted him as he

quitted the Iberian peninsula; but the dejected eyes, the bended

heads, the silent lips of the Italians given over to his hands, alone

welcomed him to the foot of the Apennines. Everything led to the

belief that Charles would indemnify himself on them for the apparent

generosity with which he had treated the Pope.

[Sidenote: CHARLES THE FIFTH.]

They were deceived. Instead of those barbarous chiefs of the Goths and

Huns, or of those proud and fierce emperors, who more than once had

crossed the Alps and rushed upon Italy, sword in hand and with cries

of vengeance, the Italians saw among them a young and graceful prince,

with pale features, a delicate frame, and weak voice, of winning

manners, having more the air of a courtier than a warrior,

scrupulously performing all the duties of the Romish religion, and

leading in his train no terrible cohorts of German barbarians, but a

brilliant retinue of Spanish grandees, who complacently paraded the

pride of their race and the splendour of their nation. This prince,

the victor of Europe, spoke only of peace and amnesty; and even the

Duke of Ferrara, who of all the Italian princes had most cause of

fear, having at Modena placed the keys of the city in his hands, heard

from his friendly lips the most unexpected encouragements.

Whence did this strange conduct proceed? Charles, had shown plainly

enough, at the time of the captivity of Francis I., that generosity

towards his enemies was not his dominant virtue. It was not long

before this mystery was explained.

Almost at the same time with Charles there arrived in Italy, by way of

Lyons and Genoa, three German burgesses, whose whole equipage

consisted of six horses.[310] These were John Ehinger, burgomaster of

Memmingen, who carried his head high, scattered money around him, and

did not pride himself on great sobriety; Michael Caden, syndic of

Nuremberg, a worthy, pious, and brave man, but detested by the Count

of Nassau, the most influential of Charles's ministers; and, lastly,

Alexis Frauentraut, secretary to the Margrave of Brandenburg, who,

having married a nun, was in very bad esteem among the Roman-catholics.

Such were the three men whom the Protestant princes, assembled at

Nuremberg, commissioned to bear to the Emperor the famous Protest of

Spire. They had purposely chosen these deputies from a middle station,

under the impression that they would incur less danger.[311] To carry

such a message to Charles V. was, to say the truth, a mission which

few persons cared to execute. Accordingly a pension had been secured

to the widows of these envoys in case of misfortune.

[310] Legatis attribuerunt equos sex.--(Seckend. ii. p. 134.)

[311] Ut essent tutiores.--(Ibid. p. 133.)

[Sidenote: BOLDNESS OF THE ENVOYS.]

Charles was on his way from Genoa to Bologna, and staying at Piacenza,

when the three Protestant deputies overtook him. These plain Germans

presented a singular contrast in the midst of that Spanish pomp and

Romish fervour by which the young prince was surrounded. Cardinal

Gattinara, the Emperor's chancellor, who sincerely desired a reform of

the Church, procured them an audience of Charles V. for the 22d of

September; but they were recommended to be sparing in their words, for

there was nothing the Emperor so much disliked as a Protestant sermon.

The deputies were not checked by these insinuations and after having

handed the protest to Charles, Frauentraut began to speak: "It is to

the Supreme Judge that each one of us must render an account," said

he, "and not to creatures who turn at every wind. It is better to fall

into the most cruel necessity, than to incur the anger of God. Our

nation will obey no decrees that are based on any other foundation

than the Holy Scriptures."[312]

[312] Neque suarum esse virium aut officii, ut eos ad impossibilia et

noxia adigant--(Seckend. ii. p. 134.)

Such was the proud tone held by these German citizens to the Emperor

of the West. Charles said not a word--it would have been paying them

too much honour; but he charged one of his secretaries to announce an

answer at some future time.

There was no hurry to send back these petty ambassadors. In vain did

they renew their solicitations daily. Gattinara treated them with

kindness, but Nassau sent them away with bitter words. A workman, the

armourer to the court, having to visit Augsburg to purchase arms,

begged the Count of Nassau to despatch the Protestant deputies. "You

may tell them," replied the minister of Charles V., "that we will

terminate their business in order that you may have travelling

companions." But the armourer having found other company, they were

compelled to wait.[313]

[313] Hortleben, von den Ursachen des deutschen Kriegs, p. 50.

[Sidenote: THE LANDGRAVE'S PRESENT.]

These envoys endeavoured at least to make a good use of their time.

"Take this book," said the Landgrave to Caden at the very moment of

departure, giving him a French work bound in velvet, and richly

ornamented, "and deliver it to the Emperor."[314] It was a summary of

the Christian Faith which the Landgrave had received from Francis

Lambert, and which had probably been written by that doctor. Caden

sought an opportunity of presenting this treatise; and did so one day,

therefore, as Charles was going publickly to Mass. The Emperor took

the book, and passed it immediately to a Spanish bishop. The Spaniard

began to read it,[315] and lighted upon that passage of Scripture in

which Christ enjoins his apostles _not to exercise lordship_.[316] The

author took advantage of it to maintain that the minister, charged

with spiritual matters, should not interfere with those which are

temporal. The Papist prelate bit his lips, and Charles, who perceived

it, having asked, "Well, what is the matter?" the bishop in confusion

had recourse to a falsehood.[317] "This treatise," replied he, "takes

the sword from the christian magistrate, and grants it only to nations

that are strangers to the faith." Immediately there was a great

uproar: the Spaniards above all were beside themselves.

[314] Libellum elegantur ornatum.--(Scultet. p. 253.)

[315] Cum obiter legisset--(Ibid.)

[316] Luke xxii. 26.

[317] Falso et maligne relatum esset--(Seckend. ii. p. 133.)

"The wretches that have endeavoured to mislead so young a prince,"

said they, "deserve to be hung on the first tree by the wayside!"

Charles swore, in fact, that the bearer should suffer the penalty of

his audacity.

At length, on the 12th October, Alexander Schweiss, imperial

secretary, transmitted the Emperor's reply to the deputies. It said

that the minority ought to submit to the decrees passed in diet, and

that if the Duke of Saxony and his allies refused, means would not be

wanting to compel them.[318]

[318] Sibi non defore media quibus ad id compellerentur.--(Seckend. ii

p. 133.)

[Sidenote: THE ENVOYS UNDER ARREST.]

Ehinger and Caden thereupon read aloud the appeal to the Emperor drawn

up at Spire, whilst Frauentraut, who had renounced his quality of

deputy and assumed that of a notary,[319] took notes of what was

passing. When the reading was finished, the deputies advanced towards

Schweiss and presented the appeal. The imperial secretary rejected the

document with amazement; the deputies insisted; Schweiss continued

firm. They then laid the appeal on the table. Schweiss was staggered;

he took the paper, and carried it to the Emperor.

[319] Tabellionis sive notarii officium.--(Ibid.)

After dinner, just as one of the deputies (Caden) had gone out, a

tumult in the hotel announced some catastrophe. It was the imperial

secretary who returned duly accompanied. "The Emperor is exceedingly

irritated against you on account of this appeal," said he to the

Protestants; "and he forbids you, under pain of confiscation and

death, to leave your hotel, to write to Germany, or to send any

message whatsoever."[320] Thus Charles put ambassadors under arrest,

as he would the officers of his guard, desirous in this manner of

publishing his contempt, and of frightening the princes.

[320] Sub capitis pœna, ne pedem a diversario moveant.--(Seckend. ii.

p. 133.)

Caden's servant slipped in alarm out of the hotel, and ran to his

master. The latter, still considering himself free, wrote a hasty

account of the whole business to the senate of Nuremberg, sent off his

letters by express, and returned to share in the arrest of his

colleagues.[321]

[321] A famulo certior factus, rem omnem senatui aperuit--(Ibid.)

[Sidenote: MEETING OF CHARLES AND CLEMENT.]

On the 23d of October, the Emperor left Piacenza, carrying the three

Germans with him. But on the 30th he released Ehinger and Frauentraut,

who, mounting their horses in the middle of the night, rushed at full

speed along a route thronged with soldiers and robbers. "As for you,"

said Granvelle to Caden, "you will stay under pain of death. The

Emperor expects that the book you presented to him will be given up to

the Pope."[322] Perhaps Charles thought it pleasant to show the Roman

Pontiff this prohibition issued against the ministers of God to mingle

in the government of nations. But Caden, profiting by the confusion of

the court, secretly procured a horse, and fled to Ferrara, thence to

Venice, from which place he returned to Nuremberg.[323]

[322] Ut idem scriptum exhibeat quoque Pontifici.--(Scultet. p. 254.)

[323] Silentio conscendit equum.--(Ibid.)

The more Charles appeared irritated against Germany, the greater

moderation he showed towards the Italians: heavy pecuniary

contributions were all that he required. It was beyond the Alps, in

the centre of Christendom, by means of these very religious

controversies, that he desired to establish his power. He pressed on,

and required only two things: behind him,--peace; with him,--money.

On the 5th of November he entered Bologna. Everything was striking

about him: the crowd of nobles, the splendour of the equipages, the

haughtiness of the Spanish troops, the four thousand ducats that were

scattered by handfuls among the people;[324] but above all, the

majesty and magnificence of the young Emperor. The two chiefs of

Romish Christendom were about to meet. The Pope quitted his palace

with all his court; and Charles, at the head of an army which would

have conquered the whole of Italy in a few days, affecting the

humility of a child, fell on his knees, and kissed the Pontiff's feet.

[324] In vulgus sparsum aurum quatuor millia ducatorum.--(L. Epp. iii.

p. 565.)

The Emperor and the Pope resided at Bologna in two adjoining palaces,

separated by a single wall, through which a doorway had been made, of

which each had a key; and the young and politic Emperor was often seen

to visit the old and crafty Pontiff, carrying papers in his hand.

Clement obtained Sforza's pardon, who appeared before the Emperor sick

and leaning on a staff. Venice also was forgiven: a million of crowns

arranged these two matters. But Charles could not obtain from the Pope

the pardon of Florence. This illustrious city was sacrificed to the

Medici, "considering," it was said, "that it is impossible for

Christ's vicar to demand anything that is unjust."

[Sidenote: GATTINARA'S PROPOSITION.]

The most important affair was the Reformation. Some represented to the

Emperor that, victor over all his enemies, he should carry matters

with a high hand, and constrain the Protestants by force of arms.[325]

Charles was more moderate; he preferred weakening the Protestants by

the Papists, and then the Papists by the Protestants, and by this

means raising his power above them both.

[325] Armis cogandos.--(Seckend. ii. p. 112; Maimbourg, ii. p. 194.)

A wiser course was nevertheless proposed in a solemn conference. "The

Church is torn in pieces," said Chancellor Gattinara. "You (Charles)

are the head of the empire: you (the Pope) are the head of the Church.

It is your duty to provide by common accord against unprecedented

wants. Assemble the pious men of all nations, and let a free council

deduce from the Word of God a scheme of doctrine such as may be

received by every people."[326]

[326] Oratio _de Congressu Bononiensi_, in _Melancthonis Orationum_,

iv. p. 87, and Cælestinus Hist. Concil. 1830, Augustæ, i. p. 10.

Respectable authors, Walsh, Muller, and Beausobre, incorrectly quote

at full length the speeches delivered at this conference. They are

amplifications; but to deny that they have some historical foundation

would be flying to the opposite extreme.

A thunderbolt would not have so greatly startled Clement VII. The

offspring of an illegitimate union, and having obtained the Papacy by

means far from honourable, and squandered the treasures of the Church

in an unjust war, this Pontiff had a thousand personal motives for

dreading an assembly of Christendom. "Large congregations," replied

he, "serve only to introduce popular opinions. It is not with the

decrees of councils, but with the edge of the sword, that we should

decide controversies."[327]

[327] Non concilii decretis, sed armis controversias

dirimendas--(Scultet. p. 248; Maimbourg the Jesuit, ii. p. 177.)

[Sidenote: WAR IMMINENT--LUTHER'S OBJECTIONS.]

As Gattinara still persisted: "What!" said the Pope, angrily

interrupting him, "you dare to contradict me, and to excite your

master against me!" Charles rose up; all the assembly preserved the

profoundest silence, and the prince having resumed his seat, seconded

his chancellor's request. Clement was satisfied with saying that he

would reflect upon it. He then began to work upon the young Emperor

in their private conferences, and Charles promised at last to

constrain the heretics by violence, while the Pope should summon all

other princes to his aid.[328] "To overcome Germany by force, and then

erase it from the surface of the earth, is the sole object of the

Italians," they wrote from Venice to the Elector.[329]

[328] Pontifex, ut cæteri Christiani principes, ipsos pro viribus

juvent.--(Guicciardini, xix. p. 908.)

[329] Ut Germania vi et armis opprimatur, funditus deleatur et

eradicetur.--(Cælestin. i. p. 42.)

Such was the sinister news which, by spreading alarm among the

Protestants, should also have united them. Unfortunately a contrary

movement was then taking place. Luther and some of his friends had

revised the Marburg articles in a sense exclusively Lutheran, and the

ministers of the Elector of Saxony had presented them to the

conference at Schwabach. The Reformed deputies from Ulm and Strasburg

had immediately withdrawn, and the conference was broken up.

But new conferences had erelong become necessary. The express that

Caden had forwarded from Piacenza had reached Nuremberg. Every one in

Germany understood that the arrest of the princes' deputies was a

declaration of war. The Elector was staggered, and ordered his

chancellor to consult the theologians of Wittemberg.

"We cannot on our conscience," replied Luther on the 18th November,

"approve of the proposed alliance. We would rather die ten times than

see our Gospel cause one drop of blood to be shed.[330] Our part is to

be like lambs of the slaughter. The cross of Christ must be borne. Let

your highness be without fear. We shall do more by our prayers than

all our enemies by their boastings. Only let not your hands be stained

with the blood of your brethren! If the Emperor requires us to be

given up to his tribunals, we are ready to appear. You cannot defend

our faith: each one should believe at his own risk and peril."[331]

[330] Lieber zehn mal todt seyn.--(Epp. iii. p. 526.)

[331] Auf sein eigen Fahr glauben.--(Ibid. p. 527.)

[Sidenote: THE SAVIOUR IS COMING!]

On the 29th November an evangelical congress was opened at Smalkald,

and an unexpected event rendered this meeting still more important.

Ehinger, Caden, and Frauentraut, who had escaped from the grasp of

Charles V., appeared before them.[332] The Landgrave had no further

doubts of the success of his plan.

[332] Advenerant et gesta referebant.--(Seckend. ii. p. 140; Sleidan.

i. p. 235.)

He was deceived. No agreement between contrary doctrines, no alliance

between politics and religion--were Luther's two principles, and they

still prevailed. It was agreed that those who felt disposed to sign

the articles of Schwabach, and those only, should meet at Nuremberg on

the 6th of January.

[Sidenote: CHARLES' CONCILIATORY LANGUAGE.]

The horizon became hourly more threatening. The Papists of Germany

wrote one to another these few but significant words: "The Saviour is

coming."[333] "Alas!" exclaimed Luther, "what a pitiless saviour! He

will devour them all, as well as us." In effect, two Italian bishops,

authorized by Charles V., demanded in the Pope's name all the gold and

silver from the churches, and a third part of the ecclesiastical

revenues: a proceeding which caused an immense sensation. "Let the

Pope go to the devil," replied a canon of Paderborn, a little too

freely.[334] "Yes, yes!" archly replied Luther, "this is your saviour

that is coming!" The people already began to talk of frightful omens.

It was not only the living who were agitated: a child still in its

mother's womb had uttered horrible shrieks.[335] "All is

accomplished," said Luther; "the Turk has reached the highest degree

of his power, the glory of the Papacy is declining, and the world is

splitting on every side."[336] The Reformer, dreading lest the end of

the world should arrive before he had translated all the Bible,

published the prophesies of Daniel separately,--"a work," said he,

"for these latter times." "Historians relate," added he, "that

Alexander the Great always placed Homer under his pillow: the prophet

Daniel is worthy not only that kings and princes should wear him under

their heads, but in their hearts; for he will teach them that the

government of nations proceeds from the power of God. We are balanced

in the hand of the Lord, as a ship upon the sea, or a cloud in the

sky."[337]

[333] Invicem scriptillant, dicentes: Salvator venit.--(L. Epp. iii.

p. 540.)

[334] Dat de Duwel dem Bawst int Lieff fare.--(Ibid.)

[335] Infans in utero, audiente tota familia, bis vociferatus

est.--(Ibid.)

[336] Dedication of Daniel to John Frederick.--(L. Epp. iii. p. 555.)

[337] Schwebt in seiner Macht, wie ein Schiff auf dem Meer, ja wie

eine Wolke unter dem Himmel.--(L. Epp. iii. p. 555.)

Yet the frightful phantom that Philip of Hesse had not ceased to point

out to his allies, and whose threatening jaws seemed already opening,

suddenly vanished, and they discovered in its place the graceful image

of the most amiable of princes.

On the 21st January, Charles had summoned all the states of the empire

to Augsburg, and had endeavoured to employ the most conciliatory

language. "Let us put an end to all discord," he said, "let us

renounce our antipathies, let us offer to our Saviour the sacrifice of

all our errors, let us make it our business to comprehend and weigh

with meekness the opinions of others. Let us annihilate all that has

been said or done on both sides contrary to right, and let us seek

after christian truth. Let us all fight under one and the same leader,

Jesus Christ, and let us strive thus to meet in one communion, one

church, and one unity."[338]

[338] Wie wir alle unter einem Christo seyn und

streiten.--(Forstenmanns, Urkundenbuch, i. p. 1.)

[Sidenote: THE EMPEROR'S MOTIVES.]

What language! How was it that this prince, who had hitherto spoken

only of the sword, should now speak only of peace? It will be said

that the wise Gattinara had had a share in it; that the act of

convocation was drawn up under the impression of the terror caused by

the Turkish invasion; that the Emperor already saw with how little

eagerness the Roman Catholics of Germany seconded his views; that he

wished to intimidate the Pope; that this language, so full of

graciousness, was but a mask which Charles employed to deceive his

enemies; that he wished to manage religion in true imperial fashion,

like Theodosius and Constantine, and seek first to unite both parties

by the influence of his wisdom and of his favours, reserving to

himself, if kindness should fail, to employ force afterwards. It is

possible that each of these motives may have exercised a certain

influence on Charles, but the latter appears to us nearer the truth,

and more conformable to the character of this prince.

If Charles, however, gave way to inclinations of mildness, the

fanatical Ferdinand was at hand to bring him back. "I will continue

negotiating without coming to any conclusion," wrote he to his

brother; "and should I even be reduced to that, do not fear; pretexts

will not be wanting to chastise these rebels, and you will find men

enough, who will be happy to aid you in your revenge."[339]

[339] Bucholz Geschichte Ferdinands, iii. p. 432.

II. Charles, like Charlemagne in former times and Napoleon in latter

days, desired to be crowned by the Pope, and had at first thought of

visiting Rome for that purpose; but Ferdinand's pressing letters

compelled him to choose Bologna.[340] He appointed the 22d February

for receiving the iron crown as King of Lombardy, and resolved to

assume the golden crown as Emperor of the Romans on the 24th of the

same month--his birthday and the anniversary of the battle of Pavia,

and which he thought was always fortunate to him.[341]

[340] Sopravennero lettere di Germania che lo sollicittavano à

transferirsi in quella provincia.--(Guicciardini, L. xx.)

[341] Natali suo quem semper felicem habuit.--(Seckend. ii. p. 150.)

[Sidenote: THE CORONATION.]

The offices of honour that belonged to the Electors of the Empire were

given to strangers: in the coronation of the Emperor of Germany all

was Spanish or Italian. The sceptre was carried by the Marquis of

Montferrat, the sword by the Duke of Urbino, and the golden crown by

the Duke of Savoy. One single German prince of little importance, the

Count-palatine Philip, was present: he carried the orb. After these

lords came the Emperor himself between two cardinals; then the

members of his council. All this procession defiled across a

magnificent temporary bridge erected between the palace and the

church. At the very moment the Emperor drew near the church of San

Petronio, where the coronation was to take place, the scaffolding

cracked behind him and gave way, so that many of his train were

wounded, and the multitude fled in alarm. Charles calmly turned back

and smiled, not doubting that his lucky star had saved him.

At length Charles V. arrived in front of the throne on which Clement

VII. was seated. But before being made Emperor, it was necessary that

he should be promoted to the sacred orders. The Pope presented to him

the surplice and the amice to make him a canon of St. Peter's and of

St. John Lateranus, and immediately the canons of these two churches

stripped him of his royal ornaments, and robed him with these sacred

garments. The Pope went to the altar and began Mass; and the new canon

drew near to wait upon him. After the offertory, the imperial deacon

presented the water to the pontiff. He then knelt down between two

cardinals, and communicated from the Pope's hand. The Emperor now

returned near his throne, where the princes robed him with the

imperial mantle brought from Constantinople, all sparkling with

diamonds, and Charles humbly bent the knee before Clement VII.

The pontiff, having anointed him with oil and given him the sceptre,

presented him with a naked sword, saying: "Make use of it in defence

of the Church against the enemies of the faith!" Next taking the

golden orb, studded with jewels, which the Count-palatine held, he

said: "Govern the world with piety and firmness!" Last came the Duke

of Savoy, who carried the golden crown enriched with diamonds. The

Prince bent down, and Clement put the diadem on his head, saying:

"Charles, Emperor invincible, receive this crown which we place on

your head, as a sign to all the earth of the authority that is

conferred upon you."

The Emperor then kissed the white cross embroidered on the Pope's red

slipper and exclaimed: "I swear ever to employ all my strength to

defend the Pontifical dignity, and the Church of Rome."[342]

[342] Omnibus viribus, ingenio, et facultatibus suis Pontificiæ

dignitatis et Romanæ Ecclesiæ perpetuum fore defensorem.--(Cœlestin.

Hist. Comit. Aug. 16.)

The two princes now took their seats under the same canopy, but on

thrones of unequal height, the Emperor's being half a foot lower than

the pontiff's, and the cardinal deacon proclaimed to the people "The

invincible Emperor, Defender of the Faith." For the next half-hour

nothing was heard but the noise of musketry, trumpets, drums, and

fifes, all the bells of the city, and the shouts of the multitude.

Thus was proclaimed anew the close union of politics with religion.

The mighty Emperor, transformed to a Roman deacon, and humbly serving

mass, like a canon of St. Peter's, had typified and declared the

indissoluble union of the Romish Church with the State. This is one of

the essential doctrines of Popery, and one of the most striking

characteristics that distinguish it from the Evangelical and Christian

Church.

Nevertheless, during all this ceremony the Pope seemed ill at ease,

and sighed as soon as men's eyes ceased to be turned on him.

Accordingly, the French ambassador wrote to his court that these four

months which the Emperor and Pope had spent together at Bologna, would

bear fruit of which the King of France would assuredly have no cause

to complain.[343]

[343] Letter to M. L'Admiral, 25th February.--(Legrand, Histoire du

Divorce, iii. p. 386.)

[Sidenote: ALARM OF THE PROTESTANTS.]

Scarcely had Charles V. risen from before the altar of San Petronio,

than he turned his face towards Germany, and appeared on the Alps as

the anointed of the Papacy. The letter of convocation, so indulgent

and benign, seemed forgotten: all things were made new since the

Pope's blessings: there was but one thought in the imperial caravan,

the necessity of rigorous measures; and the legate Campeggio ceased

not to insinuate irritating words into Charles's ear. "At the first

rumour of the storm that threatens them," said Granvelle, "we shall

see the Protestants flying on every side, like timid doves upon which

the Alpine eagle pounces."[344]

[344] Tanquam columbæ, adveniente aquila, dispergentur.--(Rommel

Anmerkungen, p. 236.)

Great indeed was the alarm throughout the Empire; already even the

affrighted people, apprehensive of the greatest disasters, repeated

everywhere that Luther and Melancthon were dead. "Alas!" said

Melancthon, consumed by sorrow, when he heard these reports, "the

rumour is but too true, for I die daily."[345] But Luther, on the

contrary, boldly raising the eye of faith towards heaven, exclaimed:

"Our enemies triumph, but erelong to perish." In truth the councils of

the Elector displayed an unheard-of boldness. "Let us collect our

troops," said they; "let us march on the Tyrol, and close the passage

of the Alps against the Emperor."[346] Philip of Hesse uttered a cry

of joy when he heard of this. The sword of Charles has aroused his

indolent allies at last. Immediately fresh courtiers from Ferdinand

were sent to hasten the arrival of Charles, and all Germany was in

expectation.

[345] Ego famam de qua scribis intelligo nimis veram esse, morior enim

quotidie.--(Corp. Ref. ii. p. 122.)

[346] Cum copiis quas habitant per Tyrolensem ditionem incedenti

occurrere et Alpium transitum impedire.--(Seckend. ii. p. 150.)

Before carrying out this gigantic design, the Elector desired to

consult Luther once more. The Emperor in the midst of the Electors was

only the first among his equals; and independent princes were allowed

to resist another prince, even if he were of higher rank than

themselves. But Luther, dreading above all things the intervention of

the secular arm in church affairs, was led to reply on the 6th March

in this extraordinary manner: "Our princes' subjects are also the

Emperor's subjects, and even more so than princes are. To protect by

arms the Emperor's subjects against the Emperor, would be as if the

Burgomaster of Torgau wished to protect by force his citizens against

the Elector."

[Sidenote: BRUCK'S NOBLE ADVICE.]

"What must be done then?--Attend," replied Luther. "If the Emperor

desires to march against us, let no prince undertake our defence. God

is faithful: he will not abandon us." All preparations for war were

immediately suspended, the Landgrave received a polite refusal, and

the confederation was dissolved. It was the will of God that his cause

should appear before the Emperor without league and without soldiers,

having faith alone for its shield.

Never perhaps has such boldness been witnessed in feeble and unarmed

men; but never, although under an appearance of blindness, was there

so much wisdom and understanding.

The question next discussed in the Elector's council was, whether he

should go to the diet. The majority of the councillors opposed it. "Is

it not risking everything," said they, "to go and shut oneself up

within the walls of a city with a powerful enemy?" Bruck and the

Prince-electoral were of a different opinion. Duty in their eyes was a

better councillor than fear. "What!" said they, "would the Emperor

insist so much on the presence of the princes at Augsburg only to draw

them into a snare? We cannot impute such perfidy to him." The

Landgrave on the contrary seconded the opinion of the majority.

"Remember Piacenza," said he. "Some unforeseen circumstance may lead

the Emperor to take all his enemies in one cast of the net."

The Chancellor stood firm. "Let the princes only comport themselves

with courage," said he, "and God's cause is saved." The decision was

in favour of the nobler plan.

[Sidenote: SPIRITUAL ARMOUR.]

This diet was to be a lay council, or at the very least a national

convention.[347] The Protestants foresaw that a few unimportant

concessions would be made to them at first, and then that they would

be required to sacrifice their faith. It was therefore necessary to

settle what were the essential articles of christian truth, in order

to know whether, by what means, and how far they might come to an

understanding with their adversaries. The Elector accordingly had

letters sent on the 14th March to the four principal theologians of

Wittemberg, setting them this task, all other business being laid

aside.[348] Thus, instead of collecting soldiers, this prince drew up

articles: they were the best armament.

[347] Cum hæc comitia pro concilio aut conventu nationali haberi

videantur.--(Seckend. ii. p. 17.--Letter to the Elector, Corp. Ref.

ii. p. 26.)

[348] Different projects will be found in _Forstenmanns Urkundenbuch_,

i. p. 63-108, and in the Corp. Ref. iv. p. 973, sqq. Those that were

presented were doubtless the _Articuli non concedendi, Articles not to

be conceded_. They treat of the communion in both kinds, of celibacy,

the mass, orders, the pope, convents, confession, distinction of

meats, and of the sacraments.--(Corp. Ref. iv. p. 981.)

Luther, Jonas, and Melancthon (Pomeranus remaining at Wittemberg),

arrived at Torgau in Easter week, asking leave to deliver their

articles in person to Charles the Fifth.[349] "God forbid!" replied

the Elector, "I also desire to confess my Lord."

[349] Mirantibus hominibus.--(Seck. ii. p. 153.)

John having then confided to Melancthon the definitive drawing up of

the confession, and ordered general prayers to be offered up, began

his journey on the 3d April, with one hundred and sixty horsemen, clad

in rich scarlet cloaks embroidered with gold.

Every man was aware of the dangers that threatened the Elector, and

hence many in his escort marched with downcast eyes and sinking

hearts. But Luther, full of faith, revived the courage of his friends,

by composing and singing with his fine voice that beautiful hymn,

since become so famous: _Eine vaste Burg ist unser Gott_. Our God is a

strong tower.[350] Never did soul that knew its own weakness, but

which, looking to God, despises every fear, find such noble accents.

[350] We have attempted a very feeble translation of the second

stanza.

With our own strength we nought can do,

Destruction yawns on every side:

He fights for us, our champion true,

Elect of God to be our guide.

What is his name? The Anointed One,

The God of armies he;

Of earth and heaven the Lord alone--

With him, on field of battle won,

Abideth victory.

[Sidenote: LUTHER REMAINS AT COBURG.]

This hymn was sung during the diet, not only at Augsburg, but in all

the churches of Saxony, and its energetic strains were often seen to

revive and inspirit the most dejected minds.[351]

[351] Qui tristem etiam et abjectum animum erigere et exhilarare, et

velut ενθουσιἁζειν possent.--(Scult. p. 270.)

On Easter-eve the troop reached Coburg, and on the 23d April the

Elector resumed his journey; but at the very moment of departure

Luther received an order to remain. "Some one has said, Hold your

tongue, you have a harsh voice," wrote he to one of his friends.[352]

He submitted however without hesitation, setting an example of that

passive obedience which he advocated so boldly. The Elector feared

that Luther's presence would still further exasperate his adversaries,

and drive Charles to extreme measures: the city of Augsburg had also

written to him to that effect. But at the same time John was anxious

to keep the Reformer within reach, that he might be able to consult

him. He was therefore left at Coburg, in the castle overlooking the

town and the river Itz, in the upper story on the south side. It was

from this place he wrote those numerous letters dated from the _region

of birds_; and it was there that for many months he had to maintain

with his old enemy of the Wartburg, Satan, a struggle full of darkness

and of anguish.

[352] Sed erat qui diceret: Tace tu, habes malam vocem.--(L. Epp. iv.

p. 2.)

[Sidenote: CHARLES AT INNSPRUCK.]

On the 2d May the Elector reached Augsburg; it had been expected that

he would stay away, and, to the great astonishment of all, he was the

first at the rendezvous.[353] He immediately sent Dolzig, marshal of

the court, to meet the Emperor and to compliment him. On the 12th May,

Philip of Hesse, who had at last resolved on not separating himself

from his ally, arrived with an escort of one hundred and ninety

horsemen; and almost at the same time the Emperor entered Innspruck,

in the Tyrol, accompanied by his brother, the queens of Hungary and

Bohemia, the ambassadors of France, England, and Portugal, Campeggio

the papal legate, and other cardinals, with many princes and nobles

of Germany, Spain, and Italy.

[353] Omnibus sepositis aliis rebus.--(L. Epp. iii. p. 564.)

How bring back the heretics to obedience to the Church? Such was the

great topic of conversation in this brilliant court among nobles and

priests, ladies and soldiers, councillors and ambassadors. They, or

Charles at least, were not for making them ascend the scaffold, but

they wished to act in such a manner that, untrue to their faith, they

should bend the knee to the Pope. Charles stopped at Innspruck to

study the situation of Germany, and ensure the success of his schemes.

Scarcely was his arrival known when a crowd of people, high and low,

flocked round him on every side, and more than 270,000 crowns,

previously raised in Italy, served to make the Germans understand the

justice of Rome's cause. "All these heretics," was the cry, "will fall

to the ground and crawl to the feet of the Pope."[354]

[354] Zum kreutz kriechen werden.--(Mathesius Pred. p. 91.) The

allusion is to the cross embroidered on the Pope's slipper.

Charles did not think so. He was, on the contrary, astonished to see

what power the Reformation had gained. He momentarily even entertained

the idea of leaving Augsburg alone, and of going straight to Cologne,

and there proclaiming his brother King of the Romans.[355] Thus,

religious interests would have given way to dynastic interests, at

least so ran the report. But Charles the Fifth did not stop at this

idea. The question of the Reformation was there before him, increasing

hourly in strength, and it could not be eluded.

[355] Iter Coloniam versus decrevisse.--(Epp. Zw. May 13.)

[Sidenote: SENTIMENTS OF GATTINARA.]

Two parties divided the imperial court. The one, numerous and active,

called upon the Emperor to revive simply the edict of Worms, and,

without hearing the Protestants, condemn their cause.[356] The legate

was at the head of this party. "Do not hesitate," said he to Charles;

"confiscate their property, establish the inquisition, and punish

these obstinate heretics with fire and sword."[357] The Spaniards,

who strongly seconded these exhortations, gave way to their accustomed

debauchery, so that many of them were arrested for seduction.[358]

This was a sad specimen of the faith that they wished to impose on

Germany. Rome has always thought lightly of morality.

[356] Alii censent Cæsarem debere, edicto proposito, sine ulla

cogitatione damnare causam nostrum.--(Corp. Ref. ii. p. 57.)

[357] _Instructio data Cæsari_ dal Reverendissimo Campeggio.--(Ranke,

iii. p. 288.)

[358] Sich die Spanier zu Inspruck unfläthig gehalten.--(Corp. Ref.

ii. p. 56.)

Gattinara, although sick, had painfully followed in Charles's train to

neutralize the influence of the legate. A determined adversary of the

Roman policy, he thought that the Protestants might render important

services to Christendom. "There is nothing I desire so much," said he,

"as to see the Elector of Saxony and his allies persevere courageously

in the profession of the Gospel, and call for a free religious

council. If they allow themselves to be checked by promises or

threats, I hesitate myself, I stagger, and I doubt of the means of

salvation."[359] The enlightened and honest members of the Papal

Church (and of whom there is always a small number) necessarily

sympathize with the Reformation.

[359] Semper vacillaturum de vera et certa salutis adipiscendæ

ratione.--(Seck. ii. p. 57.)

Charles V., exposed to these contrary influences, desired to restore

Germany to religious unity by his personal intervention: for a moment

he thought himself on the eve of success.

[Sidenote: PIETY OF THE ELECTOR.]

Amongst the persons who crowded to Innspruck was the unfortunate

Christian, king of Denmark, Charles's brother-in-law. In vain had he

proposed to his subjects undertaking a pilgrimage to Rome in expiation

of the cruelties of which he was accused: his people had expelled him.

Having repaired to Saxony, to his uncle the Elector, he had there

heard Luther, and had embraced the evangelical doctrines, as far at

least as external profession goes. This poor dethroned king could not

resist the eloquence of the powerful ruler of two worlds, and

Christian, won over by Charles the Fifth, publicly placed himself

again under the sceptre of the Roman hierarchy. All the papal party

uttered a shout of triumph. Nothing equals their credulity, and the

importance they attach to such valueless accessions. "I cannot

describe the emotion with which this news has filled me," wrote

Clement VII. to Charles, his hand trembling with joy; "the brightness

of your Majesty's virtues begins at last to scatter the darkness: this

example will lead to numberless conversions."

Things were in this state, when Duke George of Saxony, Duke William of

Bavaria, and the Elector Joachim of Brandenburg, the three German

princes who were the greatest enemies of the Reformation, hastily

arrived at Innspruck.

The tranquillity of the Elector, whom they had seen at Augsburg, had

alarmed them, for they knew not the source whence John derived his

courage; they imagined that he was revolving in his mind some

perfidious design. "It is not without reason," said they to Charles,

"that the Elector John has repaired the first to Augsburg, and that he

appeared there with a considerable train: he wishes to seize your

person. Act then with energy, and allow us to offer your Majesty a

guard of six thousand horse."[360] Conference upon conference

immediately took place. The Protestants were affrighted. "They are

holding a diet at Innspruck," said Melancthon, "on the best means of

having our heads."[361] But Gattinara prevailed on Charles to preserve

his neutrality.

[360] Ut mascule ageret, sex mille equitum, præsidium ei

offerentes.--(Seck. ii. p. 156.)

[361] Ibi habentur de nostris cervicibus comitia.--(Corp. Ref. ii. p.

45.)

While all was thus agitated in the Tyrol, the Evangelical Christians,

instead of mustering in arms, as they were accused, sent up their

prayers to heaven, and the Protestant princes were preparing to render

an account of their faith.

[Sidenote: WILES OF THE ROMANISTS.]

The Elector of Saxony held the first rank among them. Sincere,

upright, and pure from his youth, early disgusted with the brilliant

tourneys in which he had at first taken part, John of Saxony had

joyfully hailed the day of the Reformation, and the Gospel light had

gradually penetrated his serious and reflective mind. His great

pleasure was to have the Holy Scriptures read to him during the latter

hours of the day. It is true that, having arrived at an advanced age,

the pious Elector sometimes fell asleep, but he soon awoke with a

start, and repeated the last passage aloud. Although moderate and a

friend of peace, he yet possessed an energy that was powerfully

aroused by the great interests of the faith. There is no prince in the

sixteenth century, and none perhaps since the primitive times of the

Church, who has done so much as John of Saxony for the cause of the

Gospel. Accordingly it was against him that the first efforts of the

Papists were directed.

In order to gain him over, they wished to put in operation very

different tactics from those which had been previously employed. At

Spire the Evangelicals had met with angry looks in every quarter; at

Augsburg, on the contrary, the Papists gave them a hearty welcome;

they represented as very trifling the distance that separated the two

parties, and in their private conversations uttered the mildest

language, "seeking thus to make the credulous Protestants take the

bait," says an historian.[362] The latter yielded with simplicity to

these skilful manœuvres.

[362] Seckendorf.

Charles the Fifth was convinced that the simple Germans would not be

able to resist his star. "The King of Denmark has been converted,"

said his courtiers to him, "why should not the Elector follow his

example? Let us draw him into the imperial atmosphere." John was

immediately invited to come and converse familiarly with the Emperor

at Innspruck, with an assurance that he might reckon on Charles's

particular favour.

[Sidenote: AUGSBURG.]

The Prince-electoral, John Frederick, who on seeing the advances of

the Papists had at first exclaimed: "We conduct our affairs with such

awkwardness, that it is quite pitiable!" allowed himself to be caught

by this stratagem. "The Papist princes," said he to his father, "exert

every means of blackening our characters. Go to Innspruck in order to

put a stop to these underhand practices; or if you are unwilling,

send me in your place."

This time the prudent Elector moderated his son's precipitancy, and

replied to Charles's ministers, that it was not proper to treat of the

affairs of the diet in any other place than that which the Emperor had

himself appointed, and he begged, in consequence, that his majesty

would hasten his arrival. This was the first check that Charles met

with.

III. Meantime Augsburg was filling more and more every day. Princes,

bishops, deputies, gentlemen, cavaliers, soldiers in rich uniforms,

entered by every gate, and thronged the streets, the public places,

inns, churches, and palaces. All that was most magnificent in Germany

was there about to be collected. The critical circumstances in which

the empire and Christendom were placed, the presence of Charles V. and

his kindly manners, the love of novelty, of grand shows, and of lively

emotions, tore the Germans from their homes. All those who had great

interests to discuss, without reckoning a crowd of idlers, flocked

from the various provinces of the empire, and hastily made their way

towards this illustrious city.[363]

[363] Omnes alliciebat.--(Cochlœus, p. 191.)

[Sidenote: THE GOSPEL PREACHED.]

In the midst of this crowd the Elector and the Landgrave were resolved

to confess Jesus Christ, and to take advantage of this convocation in

order to convert the empire. Scarcely had John arrived when he ordered

one of his theologians to preach daily with open doors in the church

of the Dominicans.[364] On Sunday the 8th May, the same was done in

the church of St. Catherine; on the 13th, Philip of Hesse opened the

gates of the cathedral, and his chaplain Snepff there preached the

Word of Salvation; and on the following Sunday (May 15) this prince

ordered Cellarius, minister of Augsburg and a follower of Zwingle, to

preach in the same temple. Somewhat later the Landgrave firmly settled

himself in the church of St. Ulric, and the Elector in that of St.

Catherine. These were the two positions taken up by these illustrious

princes. Every day the Gospel was preached in these places before an

immense and attentive crowd.[365]

[364] Rogantibus Augustanis publice in templum Dominicorum.--(Seck.

Lat. p. 193.)

[365] Täglig in den kirchen, unverstört; dazu kommt sehr viel

Volks.--(Corp. Ref. ii. p. 53.)

The partisans of Rome were amazed. They expected to see criminals

endeavouring to dissemble their faults, and they met with confessors

of Christ with uplifted heads and words of power. Desirous of

counterbalancing these preachings, the Bishop of Augsburg ordered his

suffragan and his chaplain to ascend the pulpit. But the Romish

priests understood better how to say Mass than to preach the Gospel.

"They shout, they bawl," said some. "They are stupid fellows," added

all their hearers, shrugging their shoulders.[366]

[366] Clamant et vociferantur. Audires homines stupidissimos atque

etiam sensu communi carentes.--(Ibid. p. 86.)

The Romanists, ashamed of their own priests, began to grow angry,[367]

and unable to hold their ground by preaching, they had recourse to the

secular arm. "The priests are setting wondrous machines at work to

gain Cæsar's mind," said Melancthon.[368] They succeeded, and Charles

made known his displeasure at the hardihood of the princes. The

friends of the Pope then drew near the Protestants and whispered into

their ears "that the Emperor, victor over the King of France and the

Roman Pontiff, would appear in Germany to crush all the

Gospellers."[369] The anxious Elector demanded the advice of his

theologians.

[367] Urebat hoc pontifices.--(Scultet. p. 271.)

[368] Ὁι αρχιερεἱς miris machinis oppugnant.--(Corp. Ref.

ii. p. 70.)

[369] Evangelicos omnes obtriturum.--(Scultet. p. 269.)

Before the answer was ready, Charles's orders arrived, carried by two

of his most influential ministers, the Counts of Nassau and of Nuenar.

A more skilful choice could not have been made. These two nobles,

although devoted to Charles, were favourable to the Gospel, which they

professed not long after. The Elector was therefore fully disposed to

listen to their counsel.

[Sidenote: THE EMPEROR'S MESSAGE.]

On the 24th May, the two Counts delivered their letters to John of

Saxony, and declared to him that the Emperor was exceedingly grieved

that religious controversies should disturb the good understanding

that had for so many years united the houses of Saxony and

Austria;[370] that he was astonished at seeing the Elector oppose an

edict (that of Worms) which had been unanimously passed by all the

states of the Empire; that the alliances he had made tended to tear

asunder the unity of Germany, and might inundate it with blood. They

required at last that the Elector would immediately put a stop to the

evangelical preachings, and added, in a confidential tone, that they

trembled at the thought of the immediate and deplorable consequences

that would certainly follow the Elector's refusal. "This," said they,

"is only the expression of our own personal sentiments." It was a

diplomatic manœuvre, the Emperor having enjoined them to give

utterance to a few threats, but that solely on their own account.[371]

[370] These instructions may be found in Cœlestin, i. p. 50, and

Forstemann Urk. i. p. 220.

[371] Quidquid duri Electori denuntiabant suo veluti nomine et injussi

dicebant.--(Seck. ii. p. 156.)

The Elector was greatly agitated. "If his majesty forbids the

preaching of the Gospel," exclaimed he, "I shall immediately return

home."[372] He waited however for the advice of his theologians.

[372] Den nächsten heim zu reiten.--(Corp. Ref. ii. p. 88.)

Luther's answer was ready first. "The Emperor is our master," said he;

"the town and all that is in it belong to him. If your Highness should

give orders at Torgau for this to be done, and for that to be left

undone, the people ought not to resist. I should prefer endeavouring

to change his majesty's decision by humble and respectful

solicitations; but if he persists, might makes right; we have but done

our duty."[373] Thus spoke the man who has often been represented as a

rebel.

[373] L. Epp. iv. p. 18.

[Sidenote: FIRMNESS OF THE ELECTOR.]

Melancthon and the others were nearly of the same opinion; only they

insisted more on the necessity of representing to the Emperor "that

they did not speak of controversy in their sermons, but were content

simply to teach the doctrine of Christ the Saviour.[374] Let us

beware, above all," continued they, "of abandoning the place. Let your

highness with an intrepid heart confess in presence of his majesty by

what wonderful ways you have attained to a right understanding of the

truth,[375] and do not allow yourself to be alarmed at these

thunder-claps that fall from the lips of our enemies." To confess the

truth, such was the object to which, according to the Reformers,

everything else should be subordinate.

[374] Nullas materias disputabiles a nobis doceri.--(Corp. Ref. ii. p.

72.)

[375] Quo modo plane inenarrabili atque mirifico.--(Ibid. p. 74.)

Will the Elector yield to this first demand of Charles, and thus

begin, even before the Emperor's arrival, that list of sacrifices, the

end of which cannot be foreseen?

No one in Augsburg was firmer than John. In vain did the Reformers

represent that they were in the Emperor's city, and only

strangers:[376] the Elector shook his head. Melancthon in despair

wrote to Luther: "Alas! how untractable is our old man!"[377]

Nevertheless he again returned to the charge. Fortunately there was an

intrepid man at the Elector's right hand, the chancellor Bruck, who

feeling convinced that policy, honour, and above all, duty, bound the

friends of the Reformation to resist the menaces of Charles, said to

the Elector: "The Emperor's demand is but a worthy beginning to bring

about the definitive abolition of the Gospel.[378] If we yield at

present, they will crush us by and by. Let us therefore humbly beg his

majesty to permit the continuance of the sermons." Thus, at that time,

a statesman stood in the foremost rank of the confessors of Jesus

Christ. This is one of the characteristic features of this great age,

and it must not be forgotten, if we would understand its history

aright.

[376] In cujus urbe jam sumus hospites.--(Ibid. p. 46.)

[377] Sed noster senex difficilis est.--(Ibid.)

[378] Ein fügsamer Anfang der Niderbrengung des Evangelii.--(Ibid. p.

76.)

[Sidenote: THE ELECTOR'S REPLY.]

On the 31st May, the Elector sent his answer in writing to Charles's

ministers. "It is not true," it bore, "that the Edict of Worms was

approved of by the six Electors. How could the Elector, my brother,

and myself, by approving it, have opposed the everlasting word of

Almighty God? Accordingly, succeeding diets have declared this edict

impossible to be executed. As for the relations of friendship that I

have formed, their only aim is to protect me against acts of violence.

Let my accusers lay before the eyes of his majesty the alliances they

have made; I am ready to produce mine, and the Emperor shall decide

between us.--Finally, As to the demand to suspend our preachings,

nothing is proclaimed in them but the glorious truth of God, and never

was it so necessary to us. We cannot therefore do without it!"[379]

[379] Quo carere non possit.--(Seck. p. 156; Muller, Hist. Prot. p.

506.)

This reply must necessarily hasten the arrival of Charles; and it was

urgent they should be prepared to receive him. To explain what they

believe, and then be silent, was the whole plan of the Protestant

campaign. A confession was therefore necessary. One man, of small

stature, frail, timid, and in great alarm, was commissioned to prepare

this instrument of war. Philip Melancthon worked at it night and day:

he weighed every expression, softened it down, changed it, and then

frequently returned to his first idea. He was wasting away his

strength; his friends trembled lest he should die over his task; and

Luther enjoined him, as early as the 12th of May, under pain of

anathema, to take measures for the preservation of "his little body,"

and not "to commit suicide for the love of God."[380] "God is as

usefully served by repose," added he, "and indeed man never serves him

better than by keeping himself tranquil. It is for this reason God

willed that the Sabbath should be so strictly observed."[381]

[380] Ut sub anathemate cogam te in regulas servandi corpusculi

tui.--(L. Epp. iv. p. 16.)

[381] Ideo enim Sabbatum voluit tam rigide præ cæteris

servari.--(Ibid.)

[Sidenote: PREPARATION OF THE CONFESSION.]

Notwithstanding these solicitations, Melancthon's application

augmented, and he set about an exposition of the christian faith, at

once mild, moderate, and as little removed as possible from the

doctrine of the Latin Church. At Coburg he had already put his hand to

the task, and traced out in the first part the doctrines of the faith,

according to the articles of Schwabach; and in the second, the abuses

of the Church, according to the articles of Torgau, making altogether

quite a new work. At Augsburg he gave a more correct and elegant form

to this confession.[382]

[382] More rhetorically. Feci aliquande ρητορικὡτερον quam

Coburgæ scripseram.--(Corp. Ref. ii. p. 40.)

The Apology, as it was then called, was completed on the 11th May; and

the Elector sent it to Luther, begging him to mark what ought to be

changed. "I have said what I thought most useful," added Melancthon,

who feared that his friend would find the confession too weak; "for

Eck ceases not to circulate against us the most diabolical calumnies,

and I have endeavoured to oppose an antidote to his poisons."[383]

[383] Quia Eckius addidit διαβολικωτἁτασ διαβοιἁς

contra nos.--(Corp. Ref. p. 45.)

Luther replied to the Elector on the 15th May: "I have read Magister

Philip's Apology; I like it well enough, I have no corrections to

make. Besides, that would hardly suit me, for I cannot walk so meekly

and so silently. May Christ our Lord grant that this work may produce

much and great fruit."

Each day, however, the Elector's councillors and theologians, in

concert with Melancthon, improved the confession, and endeavoured to

render it such that the charmed diet should, in its own despite, hear

it to the very end.[384]

[384] In Apologia quotidie multa mutamus.--(Ibid. p. 60.)

[Sidenote: LUTHER'S SINAI.]

While the struggle was thus preparing at Augsburg, Luther at Coburg,

on the summit of the hill, "on his Sinai," as he called it, raised his

hands like Moses towards heaven.[385] He was the real general of the

spiritual war that was then waging; his letters ceased not to bear to

the combatants the directions which they needed, and numerous

pamphlets issuing from his stronghold, like discharges of musketry,

spread confusion in the enemy's camp.

[385] Mathesius Predigten, p. 92.

The place where he had been left was, by its solitude, favourable to

study and to meditation.[386] "I shall make a Zion of this Sinai,"

said he on the 22d April, "and I shall build here three tabernacles;

one to the Psalms, one to the Prophets, and one----to Esop!" This last

word is a startling one. The association belongs neither to the

language nor the spirit of the Apostles. It is true that Esop was not

to be his principal study: the fables were soon laid aside, and truth

alone engaged Luther. "I shall weep, I shall pray, I shall never be

silent," wrote he, "until I know that my cry has been heard in

heaven."[387]

[386] Longe amænissimus et studiis commodissimus.--(L. Epp. iv. p. 2.)

[387] Orabo igitur et plorabo, non quieturus donec, &c.--(L. Epp. iv.

p. 2.)

Besides, by way of relaxation, he had something better than Esop; he

had those domestic joys whose precious treasures the Reformation had

opened to the ministers of the Word. It was at this time he wrote that

charming letter to his infant son, in which he describes a delightful

garden where children dressed in gold are sporting about, picking up

apples, pears, cherries, and plums; they sing, dance, and enjoy

themselves, and ride pretty little horses, with golden bridles and

silver saddles.[388]

[388] This letter, which is a masterpiece of its kind, may be found in

Luther's Epp. iv. p. 41, and also in Riddle's "Luther and his Times,"

p. 268.

[Sidenote: LUTHER'S MERRIMENT.]

But the Reformer was soon drawn away from these pleasing images. About

this time he learnt that his father had gently fallen asleep in the

faith which is in Jesus Christ. "Alas!" exclaimed he, shedding tears

of filial love, "it is by the sweat of his brow that he made me what I

am."[389] Other trials assailed him; and to bodily pains were added

the phantoms of his imagination. One night in particular he saw three

torches pass rapidly before his eyes, and at the same moment he heard

claps of thunder in his head, which he ascribed to the devil. His

servant ran in at the moment he fainted, and after having restored

him to animation, read to him the Epistle to the Galatians. Luther,

who had fallen asleep, said as he awoke: "Come, and despite of the

devil let us sing the Psalm, _Out of the depths have I cried unto

thee, O Lord_." They both sang the hymn. While Luther was thus

tormented by these internal noises, he translated the prophet

Jeremiah, and yet he often deplored his idleness.

[389] Per ejus sudores aluit et finxit qualis sum.--(Epp. iv. p. 33.)

He soon devoted himself to other studies, and poured out the floods of

his irony on the mundane practices of courts. He saw Venice, the Pope,

and the King of France, giving their hands to Charles V. to crush the

Gospel. Then, alone in his chamber in the old castle, he burst into

irresistible laughter. "Mr. _Par-ma-foy_, (it was thus he designated

Francis I.), _Innomine-Domini_ (the Pope), and the Republic of Venice,

pledge their goods and their bodies to the Emperor......_Sanctissimum

fœdus_. A most holy alliance truly! This league between these four

powers belongs to the chapter _Non-credimus_, Venice, the Pope, and

France become _imperialists_!......But these are three persons in one

substance, filled with unspeakable hatred against the Emperor. Mr.

_Par-ma-foy_ cannot forget his defeat at Pavia; Mr. _In-nomine-Domini_

is, 1st, an Italian, which is already too much; 2d, a Florentine,

which is worse; 3d, a bastard--that is to say, a child of the devil;

4th, he will never forget the disgrace of the sack of Rome. As for the

Venetians, they are Venetians: that is quite enough; and they have

good reason to avenge themselves on the posterity of Maximilian. All

this belongs to the chapter _Firmiter-credimus_. But God will help the

pious Charles, who is a sheep among wolves. Amen."[390] The former

monk of Erfurth had a surer political foresight than many diplomatists

of his age.

[390] To Gasp. of Teutleben, 19th June.--(L. Epp. iv. p. 37.)

[Sidenote: CONDITION OF SAXONY.]

Impatient at seeing the diet put off from day to day, Luther formed

his resolution, and ended by convoking it even at Coburg. "We are

already in full assembly," wrote he on the 28th April and the 9th May.

"You might here see kings, dukes, and other grandees, deliberating on

the affairs of their kingdom, and with indefatigable voice publishing

their dogmas and decrees in the air. They dwell not in those caverns

which you decorate with the name of palaces; the heavens are their

canopy; the leafy trees form a floor of a thousand colours, and their

walls are the ends of the earth. They have a horror of all the

unmeaning luxury of silk and gold; they ask neither coursers nor

armour, and have all the same clothing and the same colour. I have

neither seen nor heard their emperor; but if I can understand them,

they have determined this year to make a pitiless war upon----the most

excellent fruits of the earth.--Ah! my dear friends," said he to his

messmates,[391] to whom he was writing, "these are the sophists, the

Papists, who are assembled before me in a heap, to make me hear their

sermons and their cries."--These two letters, dated from the "_empire

of ravens and crows_," finish in the following mournful strain, which

shows us the Reformer descending into himself after this play of his

imagination: "Enough of jesting!--jesting which is, however, sometimes

necessary to dispel the gloomy thoughts that prey upon me."[392]

[391] An seine Tischgesellen.--(L. Epp. iv. p. 7.)

[392] Sed serio et necessario joco qui mihi irruentes cogitationes

repelleret.--(L. Epp. iv. p. 14.)

[Sidenote: TRAVAIL OF THE GOSPEL.]

Luther soon returned to real life, and thrilled with joy at beholding

the fruits that the Reformation was already bearing, and which were

for him a more powerful "apology" than even the confession of

Melancthon. "Is there in the whole world a single country to be

compared to your highness's states," wrote he to the Elector, "and

which possesses preachers of so pure a doctrine, or pastors so fitted

to bring about the reign of peace? Where do we see, as in Saxony, boys

and girls well instructed in the Holy Scriptures and in the Catechism,

increasing in wisdom and in stature, praying, believing, talking of

God and of Christ better than has been done hitherto by all the

universities, convents, and chapters of Christendom?"[393] "My dear

Duke John, says the Lord to you, I commend this paradise to thee, the

most beautiful that exists in the world, that thou mayst be its

gardener." And then he added: "Alas! the madness of the Papist princes

changes this paradise of God into a dirty slough, and corrupting the

youth, peoples every day with real devils their states, their tables,

and their palaces."

[393] Eswächst jetz daher die zart Jugend von Knäblin un

Maidlin.--(Ibid. p. 21.)

Luther, not content with encouraging his prince, desired also to

frighten his adversaries. It was with this intent that he wrote at

that time an address to the members of the clergy assembled at

Augsburg. A crowd of thoughts, like lansquenets armed cap-a-pié,

"rushed in to fatigue and bewilder him;"[394] and in fact there is no

want of barbed words in the discourse he addresses to the bishops. "In

short," said he to them in conclusion, "we know and you know that we

have the Word of God, and that you have it not. O Pope! if I live I

shall be a pestilence to thee; and if I die, I shall be thy

death!"[395]

[394] Ut plurimos Lansknecktos, prorsus vi repellere cogar, qui

insalutati non cessant obstrepere.--(L. Epp. iv. p. 10.)

[395] Pestis eram vivus, moriens ero mors tua, Papa.--(L. Opp. xx. p.

164.)

Thus was Luther present at Augsburg, although invisible; and he

effected more by his words and by his prayers than Agricola, Brenz, or

Melancthon. These were the days of travail for the Gospel truth. It

was about to appear in the world with a might that was destined to

eclipse all that had been done since the time of St. Paul; but Luther

only announced and manifested the things that God was effecting: he

did not execute them himself. He was, as regards the events of the

Church, what Socrates was to philosophy: "I imitate my mother (she was

a midwife)," this philosopher was in the habit of saying; "she does

not travail herself, but she aids others." Luther--and he never ceased

repeating it--has created nothing; but he has brought to light the

precious seed, hidden for ages in the bosom of the Church. The man of

God is not he who seeks to form his age according to his own peculiar

ideas, but he who, distinctly perceiving God's truth, such as it is

found in his Word, and as it is hidden in his Church, brings it to

his contemporaries with courage and decision.

[Sidenote: HUMAN HOPES FAIL.]

Never had these qualities been more necessary, for matters were taking

an alarming aspect. On the 4th June died Chancellor Gattinara, who was

to Charles the Fifth "what Ulpian was to Alexander Severus," says

Melancthon, and with him all the human hopes of the Protestants

vanished. "It is God," Luther had said, "who has raised up for us a

Naaman in the court of the King of Syria." In truth Gattinara alone

resisted the Pope. When Charles brought to him the objections of Rome:

"Remember," said the Chancellor, "that you are master!" Henceforward

every thing seemed to take a new direction. The Pope required that

Charles should be satisfied with being his "lictor," as Luther says,

to carry out his judgments against the heretics.[396] Eck, whose name

(according to Melancthon) was no bad imitation of the cry of Luther's

crows, heaped one upon another[397] a multitude of pretended heretical

propositions, extracted from the Reformer's writings. There were _four

hundred and four_, and yet he made excuse that, being taken unawares,

he was forced to restrict himself to so small a number, and he called

loudly for a disputation with the Lutherans. They retorted on these

propositions by a number of ironical and biting theses on "wine,

Venus, and baths, against John Eck;" and the poor Doctor became the

laughing-stock of everybody.

[396] Tantum lictorem suum in hæreticos.--(Epp. iv. p. 10.)

[397] Magnum acervum conclusionum congessit.--(Corp. Ref. p. 39.)

[Sidenote: THE CHURCH, THE JUDGE.]

But others went to work more skilfully than he. Cochlœus, who became

chaplain to Duke George of Saxony in 1527, begged an interview with

Melancthon, "for," added he, "I cannot converse with your married

ministers."[398] Melancthon, who was looked upon with an evil eye at

Augsburg, and who had complained of being more solitary there than

Luther in his castle,[399] was touched by this courtesy, and was still

more fully penetrated with the idea that things should be ordered in

the mildest manner possible.

[398] Cum uxoratis presbyteris tuis privatim colloqui non

intendimus.--(Corp. Ref. ii. p. 82.)

[399] Nos non minus sumus monachi quam vos in illa arce

vestra.--(Ibid. p. 146.)

The Romish priests and laymen made a great uproar, because on fast

days meat was usually eaten at the Elector's court. Melancthon advised

his prince to restrain the liberty of his attendants in this respect.

"This disorder," said he, "far from leading the simple-minded to the

Gospel, scandalizes them." He added, in his ill-humour: "A fine

holiness truly, to make it a matter of conscience to fast, and yet to

be night and day given up to wine and folly!"[400] The Elector did not

yield to Melancthon's advice; it would have been a mark of weakness of

which his adversaries would have known how to take advantage.

[400] Und dennoch Tag und Nacht voll und toll seyn.--(Ibid. p. 79.)

On the 31st May, the Saxon confession was at length communicated to

the other Protestant states, who required that it should be presented

in common in the name of them all.[401] But at the same time they

desired to make their reservations with regard to the influence of the

state. "It is to a council that we appeal," said Melancthon; "we will

not receive the Emperor as our judge; the ecclesiastical constitutions

themselves forbid him to pronounce in spiritual matters.[402] Moses

declares that it is not the civil magistrate who decides, but the sons

of Levi. St. Paul also says (1 Cor. xiv.), '_let the others judge_,'

which cannot be understood except of an entire christian assembly; and

the Saviour himself gives us this commandment: '_Tell it unto the

Church_.' We pledge, therefore, our obedience to the Emperor in all

civil matters; but as for the Word of God, it is liberty that we

demand."

[401] In gemein in aller Fürsten und Stadte Nämen.--(Corp. Ref. ii. p.

88.)

[402] Die _constitutiones canonicæ_ den Kaysern verbieten zu richten

und sprechen in geistlichen sachen.--(Ibid. p. 66.)

[Sidenote: THE LANDGRAVE'S CATHOLIC SPIRIT.]

All were agreed on this point; but the dissent came from another

quarter. The Lutherans feared to compromise their cause if they went

hand in hand with the Zwinglians. "This is Lutheran madness," replied

Bucer: "it will perish of its own weight."[403] But, far from

allowing this madness "to perish," the reformed augmented the disunion

by exaggerated complaints. "In Saxony they are beginning to sing Latin

hymns again," said they; "the sacred vestments are resumed, and

oblations are called for anew.[404] We would rather be led to

slaughter, than be Christians after that fashion."

[403] De Lutheranis furoribus......sua ipsi mole ruent.--(Zw. Epp. ii.

p. 432.)

[404] Hinc Latinæ resumuntur cantiones, repetuntur sanctæ

vestes.--(Zw. Epp. ii. p. 457.)

The afflicted Landgrave, says Bucer, was "between the hammer and the

anvil;" and his allies caused him more uneasiness than his

enemies.[405] He applied to Rhegius, to Brenz, to Melancthon,

declaring that it was his most earnest wish to see concord prevail

among all the Evangelical doctors. "If these fatal doctrines are not

opposed," replied Melancthon, "there will be rents in the Church that

will last to the end of the world. Do not the Zwinglians boast of

their full coffers, of having soldiers prepared, and of foreign

nations disposed to aid them? Do they not talk of sharing among them

the rights and the property of the bishops, and of proclaiming

liberty......Good God! shall we not think of posterity, which, if we

do not repress these guilty seditions, will be at once without throne

and without altar?"[406]--"No, no! we are one," replied this generous

prince, who was so much in advance of his age; "we all confess the

same Christ, we all profess that we must eat Jesus Christ, by faith,

in the Eucharist. Let us unite." All was unavailing. The time in which

true catholicity was to replace this sectarian spirit, of which Rome

is the most perfect expression, had not yet arrived.

[405] Cattus inter sacrum et saxum stat, et de sociis magis quam

hostibus solicitus est.--(Ibid.)

[406] Keine Kirche und kein Regiment.--(Corp. Ref. ii. p. 95.)

[Sidenote: AUGSBURG.]

IV. In proportion as the Emperor drew near Augsburg, the anxieties of

the Protestants continued increasing. The burghers of this imperial

city expected to see it become the theatre of strange events.

Accordingly they said that if the Elector, the Landgrave, and other

friends of the Reformation were not in the midst of them, they would

all desert it.[407] "A great destruction threatens us," was repeated

on every side.[408] A haughty expression of Charles above all

disquieted the Protestants. "What do these Electors want with me?" he

had said impatiently; "I shall do what I please!"[409] Thus arbitrary

rule was the imperial law destined to prevail in the diet.

[407] Wo Sachsen, Hessen, und andere Lutherische nit hie

wären.--(Corp. Ref. ii. p. 89.)

[408] Minatur nobis Satan grande exitium.--(Ibid. p. 92.)

[409] Er wolte es machen, wie es Ihm eben wäre.--(Ibid. p. 88.)

To this agitation of men's minds was added the agitation of the

streets, or rather one led to the other. Masons and locksmiths were at

work in all the public places and crossings, laboriously fastening

barriers and chains to the walls, that might be closed or stretched at

the first cry of alarm.[410] At the same time about eight hundred foot

and horse soldiers were seen patrolling the streets, dressed in velvet

and silk,[411] whom the magistrates had enrolled in order to receive

the Emperor with magnificence.

[410] Neu aufgerichte Ketten und Stöck.--(Ibid. p. 66.)

[411] Mit sammet und seide auf's kostlichst ausgestrichen.--(Ibid.)

Matters were in this state, and it was about the middle of May, when a

number of Spanish quartermasters arrived, full of arrogance, and who

looked with contemptuous eyes on these wretched burghers, entered

their houses, conducted themselves with violence, and even rudely tore

down the arms of some of the princes.[412] The magistrates having

delegated councillors to treat with them, the Spaniards made an

insolent reply. "Alas!" said the citizens, "if the servants are so,

what will their master be?" The ministers of Charles were grieved at

their impertinence, and sent a German quartermaster who employed the

forms of German politeness to make them forget this Spanish

haughtiness.

[412] Den jungen Fürsten zu neubourg ihre wappen abgerissen.--(Corp.

Ref. ii. p. 55.)

[Sidenote: CHARLES AT MUNICH.]

That did not last long, and they soon felt more serious alarm. The

Council of Augsburg were asked what was the meaning of these chains

and soldiers, and they were ordered, in the Emperor's name, to take

down the one and disband the other. The magistrates of the city

answered, in alarm, "For more than ten years past we have intended

putting up these chains;[413] and as for the soldiers, our object is

simply to pay due honour to his majesty." After many parleys it was

agreed to dismiss the troops, and that the imperial commanders should

select afresh a thousand men, who should make oath to the Emperor, but

be paid by the city of Augsburg.

[413] Vor zehn Jahren in Sinn gehalt.--(Ibid. p. 66.)

The imperial quartermasters then resumed all their impertinence; and

no longer giving themselves the trouble of entering the houses, and

the shops, they tore down the signboards of the Augsburg citizens, and

wrote in their place how many men and horses they would be required to

lodge.[414]

[414] Gehen nicht mehr in die Haüser und schrieben an die

Thür.--(Ibid. p. 89.)

Such were the preludes to the work of conciliation that Charles V. had

announced, and that he was so slow in beginning. Accordingly his

delay, attributed by some to the crowds of people who surrounded him

with their acclamations; by others, to the solicitations of the

priests, who opposed his entry into Augsburg until he had imposed

silence on the ministers; and by others, finally, to the lessons the

Pope had given him in the arts of policy and stratagem,[415] still

more estranged the Elector and his allies.

[415] Cæsarem instructum arte pontificum quærere causas moræ.--(L.

Epp. iv. p. 31.)

[Sidenote: CHARLES AND THE PRINCES.]

At last Charles, having quitted Innspruck two days after Gattinara's

death, arrived at Munich on the 10th June. His reception was

magnificent. At the distance of two miles from the town a temporary

fortress, soldiers' huts, cannon, horsemen, an assault, repeated

explosions, flames, shouts, whirlwinds of smoke, and a terrible

clashing of arms, all of which was very agreeable to the Emperor;[416]

in the city, theatres raised in the open air, the _Jewess Esther_,

the _Persian Cambyses_, and other pieces not less famous, the whole

combined with splendid fireworks, formed the reception given by the

adherents of the Pope to him whom they styled their Saviour.

[416] Das hat Kais. Maj. wohl gefallen.--(Forstemann, Urkunden. i p.

246.)

Charles was not far distant from Augsburg. As early as the 11th June,

every day and every hour, members of the imperial household,

carriages, waggons, and baggage entered this city, to the sound of the

clacking whip and of the horn;[417] and the burghers in amazement

gazed with dejected eyes on all this insolent train, that fell upon

their city like a flight of locusts.[418]

[417] Alle stund die Wagen, der Tross und viel gesinds nact einander

harein.--(Corp. Ref. ii. p. 90.)

[418] Finden aber wenig Frenden feuer.--(Ibid.)

At five o'clock in the morning of the 15th June,[419] the Elector, the

princes, and their councillors, assembled at the town-hall, and

erelong arrived the imperial commissaries, having an order for them to

go out and meet Charles. At three in the afternoon the princes and

deputies quitted the city, and, having reached a little bridge across

the river Lech, they there halted and waited for the Emperor. The eyes

of every member of the brilliant assemblage, thus stopping on the

smiling banks of an alpine torrent, were directed along the road to

Munich. At length, after waiting two or three hours, clouds of dust

and a loud noise announced the Emperor. Two thousand of the imperial

guard marched first; then Charles having come to within fifty paces of

the river, the Electors and princes alighted. Their sons, who had

advanced beyond the bridge, perceiving the Emperor preparing to do the

same, ran to him and begged him to remain on horseback;[420] but

Charles dismounted without hesitating,[421] and approaching the

princes with an amiable smile, shook hands with them cordially. Albert

of Mentz, in his quality of arch-chancellor of the empire, now

welcomed the Emperor, and the Count-palatine Frederick replied in

behalf of Charles.

[419] Zu morgens, um fünf Uhr.--(F. Urkunden. i. p. 263.)

[420] Ab Electorum filiis qui procurrerant rogatus.--(Seck. ii. p.

101.)

[421] Mox ab equis descenderunt.--(Cochlœus.)

[Sidenote: THE PROCESSION.]

While this was passing, three individuals remained apart on a little

elevation;[422] these were the Roman Legate, proudly seated on a mule,

glittering with purple, and accompanied by two other cardinals, the

Archbishop of Salzburg and the Bishop of Trent. The Nuncio, beholding

all these great personages on the road, raised his hands, and gave

them his blessing. Immediately the Emperor, the King, and the princes

who submitted to the Pope, fell on their knees; the Spaniards,

Italians, Netherlanders, and Germans in their train, imitated their

movements, casting however a side glance on the Protestants, who, in

the midst of this humbly prostrate crowd, alone remained

standing.[423] Charles did not appear to notice this, but he doubtless

understood what it meant. The Elector of Brandenburg then delivered a

Latin speech to the legate. He had been selected because he spoke this

language better than the princes of the Church; and accordingly,

Charles, when praising his eloquence, slily put in a word about the

negligence of the prelates.[424] The Emperor now prepared to remount

his horse, when the prince-electoral of Saxony, and the young princes

of Luneburg, Mecklenburg, Brandenburg, and Anhalt rushed towards him

to aid him in getting into his saddle: one held the bridle, another

the stirrup, and all were charmed at the magnificent appearance of

their powerful sovereign.[425] The procession began to move on.

[422] Auf ein ort geruckt.--(F. Urkunden. i. p. 256.)

[423] Primum constantiæ specimen.--(Seck. ii. p. 101.)

[424] Prelatorum autem negligentiam accusaret.--(Ibid.)

[425] Conscendentem juniores principes adjuverunt.--(Ibid. and F.

Urkunden. i. p. 258.)

First came two companies of lansquenets, commanded by Simon Seitz, a

citizen of Augsburg, who had made the campaign of Italy, and was

returning home laden with gold.[426] Next advanced the households of

the six electors, composed of princes, counts, councillors, gentlemen,

and soldiers; the household of the Dukes of Bavaria had slipped into

their ranks, and the four hundred and fifty horsemen that composed it

marched five abreast, covered with bright cuirasses, wearing red

doublets, while over their heads floated handsome many-coloured

plumes.--Bavaria was already in this age the main support of Rome in

Germany.

[426] Bekleit von gold.--(F. Urkunden. i. p. 258.)

Immediately after came the households of the Emperor and of his

brother, in striking contrast with this warlike show. They were

composed of Turkish, Polish, Arabian, and other led horses; then

followed a multitude of young pages, clad in yellow or red velvet,

with Spanish, Bohemian, and Austrian nobles in robes of silk and

velvet;[427] among these the Bohemians had the most martial air, and

skilfully rode their superb and prancing coursers. Last the

trumpeters, drummers, heralds, grooms, footmen, and the legate's

cross-bearers, announced the approach of the princes.

[427] Viel sammete unde seiden Röcke.--(L. Opp. xx. p. 201.)

In fact these powerful lords, whose contentions had so often filled

Germany with confusion and war, now advanced riding peacefully side by

side. After the princes appeared the electors; and the Elector of

Saxony, according to custom, carried the naked and glittering imperial

sword immediately before the Emperor.[428]

[428] Noster princeps de more prætulit ensem.--(Corp. Ref. ii. p.

118.)

Last came the Prince, on whom all eyes were fixed.[429] Thirty years

of age, of distinguished port and pleasing features, robed in golden

garments that glittered all over with precious stones,[430] wearing a

small Spanish hat on the crown of his head,[431] mounted on a

beautiful Polish hackney of the most brilliant whiteness, riding

beneath a rich canopy of red, white, and green damask borne by six

senators of Augsburg, and casting around him looks in which gentleness

was mingled with gravity, Charles excited the liveliest enthusiasm,

and every one exclaimed that he was the handsomest man in the empire,

as well as the mightiest prince in the world.

[429] Omnium oculos in se convertit.--(Seck. ii. p. 160.)

[430] Totus gemmis coruscabat.--(Ibid.)

[431] Ein kilen Spanisch Hütlein.--(F. Urkunden, i. p. 260.)

[Sidenote: ENTERS AUGSBURG.]

He had at first desired to place his brother and the legate at his

side; but the Elector of Mentz, followed by two hundred guards arrayed

in silk, had claimed the Emperor's right hand; and the Elector of

Cologne, with a hundred well-armed followers, had taken his station on

the left. King Ferdinand and the legate were compelled to take their

places behind them, followed by the cardinals, ambassadors, and

prelates, among whom was remarked the haughty Bishop of Osma, the

Emperor's confessor. The imperial cavalry and the troops of Augsburg

closed the procession.

Never, according to the historians, had anything so magnificent been

seen in the Empire;[432] but they advanced slowly, and it was between

eight and nine o'clock in the evening before they reached the gates of

Augsburg.[433] Here they met the burgomaster and councillors, who

prostrated themselves before Charles, and at the same time the cannon

from the ramparts, the bells from all the steeples in full peal, the

noise of trumpets and kettle-drums, and the joyful acclamations of the

people re-echoed with loud din. Stadion, bishop of Augsburg, and his

clergy robed in white, struck up the _Advenisti desirabilis_; and six

canons, advancing with a magnificent canopy, prepared to conduct the

Emperor to the cathedral, when Charles's horse, startled at this

unusual sight, suddenly reared,[434] so that the Emperor with

difficulty mastered him. At length Charles entered the basilick, which

was ornamented with garlands and flowers, and suddenly illuminated by

a thousand torches.

[432] Antea in imperio non erat visa.--(Seck. ii. p. 160.)

[433] Ingressus est in urbem intra octavam et nonam.--(Ibid. p. 114.)

[434] Da entsetzt sich K. M. Hengst für solchem Himel.--(F. Urkunden.

i. p. 261.)

[Sidenote: THE BENEDICTION.]

The Emperor went up to the altar, and falling on his knees, raised his

hands towards heaven.[435] During the _Te Deum_, the Protestants

observed with anxiety that Charles kept conversing in a low tone with

the Archbishop of Mentz; that he bent his ear to the legate who

approached to speak to him, and nodded in a friendly manner to Duke

George. All this appeared to them of evil omen; but at the moment when

the priests sang the _Te ergo quæsimus_, Charles, breaking off his

conversations, suddenly rose, and one of the acolytes running to him

with a gold-embroidered cushion, the Emperor put it aside, and knelt

on the bare stones of the church. All the assembly knelt with him; the

Elector and the Landgrave alone remained standing. Duke George,

astonished at such boldness, threw a threatening glance at his cousin.

The Margrave of Brandenburg, carried away by the crowd, had fallen on

his knees; but having seen his two allies standing, he hastily rose up

again.

[435] Ihr hand aufgehebt.--(Ibid.)

The Cardinal-archbishop of Salzburg then proceeded to pronounce the

benediction; but Campeggio, impatient at having as yet taken no part

in the ceremony, hastened to the altar, and rudely thrusting the

archbishop aside, said sharply to him:[436] "this office belongs to

me, and not to you." The other gave way, the Emperor bent down, and

the Landgrave, with difficulty concealing a smile, hid himself behind

a candelabrum. The bells now rang out anew, the procession recommenced

its march, and the princes conducted the Emperor to the Palatinate

(the name given to the bishop's palace), which had been prepared for

him. The crowd now dispersed: it was after ten at night.

[436] Cardinalem legatus castigatum abegit.--(Seck. ii. p. 161.)

The hour was come in which the partisans of the Papacy flattered

themselves with the prospect of rendering the Protestants untrue to

their faith. The arrival of the Emperor, the procession of the holy

sacrament that was preparing, the late hour,--all had been calculated

beforehand; "the nocturns of treason were about to begin," said

Spalatin.

[Sidenote: CHARLES AND THE LANDGRAVE.]

A few minutes of general conversation took place in the Emperor's

apartments; the princes of the Romish party were then allowed to

retire; but Charles had given a sign to the Elector of Saxony, to the

Landgrave of Hesse, to George of Brandenburg, to the Prince of Anhalt,

and to the Duke of Luneburg to follow him into his private

chamber.[437] His brother Ferdinand, who was to serve as interpreter,

alone went in with them. Charles thought that so long as the

Protestant princes were observed, they would not yield; but that in a

private and friendly interview, he might obtain all he desired of

them.

[437] Ad conclave suum.--(Corp. Ref. p. 106 and 114.)

"His majesty requests you to discontinue the preachings," said

Ferdinand. On hearing these words the two old princes (the Elector and

the Margrave) turned pale and did not speak;[438] there was a long

silence.

[438] Die beede alte Fürsten zum höchsten entsetz.--(Ibid.)

At last the Landgrave said: "We entreat your majesty to withdraw your

request, for our ministers preach only the pure Word of God, as did

the ancient doctors of the Church, St. Augustin, St. Hilary, and so

many others. It will be easy for your majesty to convince yourself of

it. We cannot deprive ourselves of the food of the Word of God, and

deny his Gospel."[439]

[439] Se non posse cibo verbi Dei carere, nec sana conscientia

Evangelium negare.--(Corp. Ref. p. 115.)

[Sidenote: THE EMPEROR'S SILENCE.]

Ferdinand, resuming the conversation in French[440] (for it was in

this language that he conversed with his brother), informed the

Emperor of the Landgrave's answer. Nothing was more displeasing to

Charles than these citations of Hilary and Augustin; the colour

mounted to his cheeks, and he was nearly getting angry.[441] "His

Majesty," said Ferdinand in a more positive tone, "cannot desist from

his demand."--"Your conscience," quickly replied the Landgrave, "has

no right to command ours."[442] As Ferdinand still persisted, the

Margrave, who had been silent until then, could contain himself no

longer; and without caring for interpreters, stretched out his neck

towards Charles, exclaiming in deep emotion: "Rather than allow the

Word of the Lord to be taken from me, rather than deny my God, I would

kneel before your Majesty and have my head cut off!" As he uttered

these simple and magnanimous words, says a contemporary,[443] the

prince accompanied them with a significant gesture, and let his hands

fall on his neck like the headsman's axe. The excitement of the

princes was at its height: had it been necessary, they would all four

have instantly walked to the scaffold. Charles was moved by it:

surprised and agitated, he hastily cried out in his bad German, making

a show of checking the Landgrave: "Dear prince, not the head! not the

head!" But he had scarcely uttered these few words, when he checked

himself.

[440] In Französischer Sprache.--(Ibid. p. 107.)

[441] Sich darob etwas angeröt und erhitzt.--(Corp. Ref. ii. p. 115.)

[442] K. M. gewissen sey aber kein Herr und meyster uber ihr

gewissen.--(Ibid. p. 115.)

[443] Ut simpliciter, ita magnanimiter, says Brenz.--(Ibid.)

These were the only words that Charles pronounced before the princes

during all the diet. His ignorance of the German language, and

sometimes also the etiquette of the Escurial, compelled him to speak

only by the mouth of his brother or of the Count-palatine. As he was

in the habit of consecrating four hours daily to divine worship, the

people said: "He talks more with God than with men." This habitual

silence was not favourable to his plans. They required activity and

eloquence; but instead of that the Germans saw in the dumb countenance

of their youthful Emperor, a mere puppet, nodding his head and winking

his eyes. Charles sometimes felt very keenly the faults of this

position: "To be able to speak German," said he, "I would willingly

sacrifice any other language, even were it Spanish or French, and more

than that, one of my states."[444]

[444] Es wäre Spanisch oder Französisch und dazu eines Landes

minder.--(Corp. Ref. ii. p. 114.)

[Sidenote: FAILURE OF THE INTERVIEW.]

Ferdinand saw that it was useless to insist on the cessation of these

meetings; but he had another arrow in his quiver. The next day was the

festival of _Corpus Christi_, and by a custom that had never as yet

been infringed, all the princes and deputies present at the diet were

expected to take part in the procession. What! would the Protestants

refuse this act of courtesy at the very opening of a diet to which

each one came in a conciliatory spirit? Have they not declared that

the body and blood of Christ are really in the Host? Do they not

boast of their opposition to Zwingle, and can they stand aloof,

without being tainted with heresy? Now, if they share in the pomp that

surrounds "the Lord's body;" if they mingle with that crowd of clergy,

glittering in luxury and swelling with pride, who carry about the God

whom they have created; if they are present when the people bow down;

will they not irrevocably compromise their faith? The machine is well

prepared; its movements cannot fail; there is no more doubt! The craft

of the Italians is about to triumph over the simplicity of these

German boors!

Ferdinand therefore resumes, and making a weapon of the very refusal

that he has just met with: "Since the Emperor," said he, "cannot

obtain from you the suspension of your assemblies, he begs at least

that you will accompany him to-morrow, according to custom, in the

procession of the Holy Sacrament. Do so, if not from regard to him, at

least for the honour of Almighty God."[445]

[445] Et saltem in honorem Dei illud facerent--(Corp. Ref. ii. p.

116.)

The princes were still more irritated and alarmed. "Christ," said

they, "did not institute his sacrament to be worshipped." Charles

perseveres in his demand, and the Protestants in their refusal.[446]

Upon this the Emperor declares that he cannot accept their excuse,

that he will give them time for reflection, and that they must be

prepared to reply early on the morrow.

[446] Persistit Cæsar in postulatione, persisterunt illi in

recusatione.--(Ibid. 115.)

[Sidenote: AGITATION OF CHARLES.]

They separated in the greatest agitation. The Prince-electoral, who

had waited for his father in the first hall along with other lords,

sought, at the moment the princes issued from the Emperor's chamber,

to read on their countenance what had taken place. Judging from the

emotion depicted on their features that the struggle had been severe,

he thought that his father was incurring the greatest dangers, and

accordingly, grasping him by the hand, he dragged him to the staircase

of the palace, exclaiming in affright, as if Charles's satellites

were already at his heels, "Come, come quickly!"

Charles, who had expected no such resistance, was in truth confounded,

and the legate endeavoured to exasperate him still more.[447]

Agitated, filled with anger and vexation, and uttering the most

terrible threats,[448] the young Emperor paced hastily to and fro the

halls of his palace; and unable to wait till the morrow for the

answer, he sent in the middle of the night to demand the Elector's

final decision. "At present we require sleep," replied the latter;

"to-morrow we will let you know our determination."[449] As for the

Landgrave, he could not rest any more than Charles. Scarcely had he

returned home, when he sent his chancellor to the Nuremberg deputies,

and had them awoke to make them acquainted with what had taken

place.[450]

[447] A sævitia Legati Romanensium captivi.--(Corp. Ref. ii. p. 116.)

[448] Hinc secutæ sunt gravissimæ minæ, jactatæ sævissimæ Cæsaris

indignationes.--(Ibid.)

[449] Quiete sibi opus esse dicens, responsum in diem alterum

distulit--(Seck. ii. p. 162.)

[450] Hat nächten uns aufwecken lassen.--(Corp. Ref. ii. p. 106.)

At the same time Charles's demand was laid before the theologians, and

Spalatin, taking the pen, drew up their opinion during the night. "The

sacrament," it bore, "was not instituted to be worshipped, as the Jews

worshipped the brazen image.[451] We are here to confess the truth,

and not for the confirmation of abuses. Let us therefore stay away!"

This opinion strengthened the Evangelical princes in their

determination; and the day of the 16th June began.

[451] Wie die Juden die Schlange haben angebethet.--(Ibid. p. 111.)

The Elector of Saxony feeling indisposed during the night,

commissioned his son to represent him; and at seven o'clock the

princes and councillors repaired on horseback to the Emperor's

palace.[452]

[452] Heute zu sieben Uhren sind gemeldete Fürsten.--(Corp. Ref. iii.

p. 107.)

[Sidenote: PROCESSION OF CORPUS CHRISTI.]

The Margrave of Brandenburg was their spokesman. "You know," said he

to Charles, "how, at the risk of our lives, my ancestors and myself

have supported your august house. But, in the things of God, the

commands of God himself oblige me to put aside all commandment of man.

We are told that death awaits those who shall persevere in the sound

doctrine: I am ready to suffer it." He then presented the declaration

of the Evangelical princes to the Emperor. "We will not countenance by

our presence," said they, "these impious human traditions, which are

opposed to the Word of God. We declare, on the contrary, without

hesitation, and with one accord, that we must expel them from the

Church, lest those of its members that are still sound should be

infected by this deadly poison."[453] "If you will not accompany his

majesty for the love of God," said Ferdinand, "do so at least for love

of the Emperor, and as vassals of the Empire.[454] His majesty

commands you." "An act of worship is in question," replied the

princes, "our conscience forbids it." Then Ferdinand and Charles

having conversed together in a low tone: "His majesty desires to see,"

said the king, "whether you will obey him or not."[455] At the same

time the Emperor and his brother quitted the room; but the princes,

instead of following him, as Charles had hoped, returned full of joy

to their palaces.

[453] Cælestin. i. p. 82.

[454] Ut vassalli et principes imperii.--(Cochlœus, p. 192.)

[455] Sie wolle sehen, ob sie I. M. gehorchsam leisten oder

nicht.--(Corp. Ref. ii. p. 108.)

[Sidenote: EXASPERATION OF CHARLES.]

The procession did not begin till noon. Immediately behind the canopy

under which the Elector of Mentz carried the Host, came the Emperor

alone, with a devout air, bearing a taper in his hand, his head bare

and shorn like a priest's, although the noon-day sun darted on him its

most ardent rays.[456] By exposing himself to these fatigues, Charles

desired to profess aloud his faith in what constitutes the essence of

Roman-catholicism. In proportion as the spirit and the life had

escaped from the primitive Churches, they had striven to replace them

by forms, shows, and ceremonies. The essential cause of the Romish

worship is found in that decline of charity and faith which catholic

Christians of the first ages have often deplored; and the history of

Rome is summed up in this expression of St. Paul, _Having a form of

godliness, but denying the power thereof_.[457] But as the power was

then beginning to revive in the Church, the form began also to

decline. Barely a hundred citizens of Augsburg had joined in the

procession of the 16th June. It was no longer the pomp of former

times: the christian people had learned anew to love and to believe.

[456] Clericaliter, detonso capillo.--(Zw. Epp. ii. p. 471.) Nudo

capite sub meridíani solis ardoribus.--(Pallavicini, i. p. 228.)

[457] 2 Timothy iii. 5.

Charles, however, under an air of devotion concealed a wounded heart.

The legate was less able to command himself, and said aloud that this

obstinacy of the princes would be the cause of great mischief to the

Pope.[458] When the procession was over (it had lasted an hour),

Charles could no longer master his extreme irritation; and he had

scarcely returned to his palace, when he declared that he would give

the Protestant princes a safe-conduct, and that on the very next day

these obstinate and rebellious men should quit Augsburg;[459] the diet

would then take such resolutions as were required for the safety of

the Church and of the Empire. It was no doubt the legate who had given

Charles this idea, whose execution would infallibly have led to a

religious war. But some of the princes of the Roman party, desirous of

preserving peace, succeeded, though not without difficulty, in getting

the Emperor to withdraw his threatening order.[460]

[458] Sarpi, Council of Trent, i. p. 99.

[459] Ut mox altera die, cum salvo-conductu, Lutherani abirent

domum.--(Cochl. p. 193.)

[460] Pacis et concordiæ avidi, supplicarunt ejus majestati ut sedata

ira.--(Ibid.)

[Sidenote: THE SERMONS PROHIBITED.]

V. Charles, being defeated on the subject of the procession, resolved

to take his revenge on the assemblies, for nothing galled him like

these sermons. The crowd ceased not to fill the vast church of the

Franciscans, where a Zwinglian minister of lively and penetrating

eloquence was preaching on the Book of Joshua.[461] He placed the

kings of Canaan and the children of Israel before them: his

congregation heard them speak and saw them act, and every one

recognized in Canaan the Emperor and the Ultra-montane princes, and in

the people of God the adherents of the Reformation. In consequence,

the faithful quitted the church enthusiastic in their faith, and

filled with the desire of seeing the abominations of the idolaters

fall to the ground. On the 16th June, the Protestants deliberated on

Charles's demand, and it was rejected by the majority. "It is only a

scarecrow," said they; "the Papists only desire to see if the nail

shakes in the wall, and if they can start the hare from the thicket."

[461] Maximus populi concursus amplissima æde.--(Ibid.)

The next morning (17th June) before breakfast, the princes replied to

the Emperor. "To forbid our ministers to preach purely the holy Gospel

would be rebellion against God, who wills that his Word be not bound.

Poor sinners that we are, we have need of this Divine Word to surmount

our troubles.[462] Moreover, his majesty has declared, that in this

diet each doctrine should be examined with impartiality. Now, to order

us henceforward to suspend the sermons, would be to condemn ours

beforehand."

[462] Nec se illo animæ nutrimento carere.--(Cœlestinus Hist. Comit.

i. p. 88; Forst. Urkunden. i. p. 283.)

[Sidenote: A COMPROMISE PROPOSED.]

Charles immediately convoked the other temporal and spiritual princes,

who arrived at mid-day at the Palatine palace, and remained sitting

until the evening;[463] the discussion was exceedingly animated. "This

very morning," said some of the speakers, "the Protestant princes, as

they quitted the Emperor, had sermons delivered in public."[464]

Exasperated at this new affront, Charles with difficulty contained

himself. Some of the princes, however, having entreated him to accept

their mediation, he consented to it; but the Protestants were

immovable. Did these heretics, whom they imagined to reduce so easily,

appear in Augsburg only to humiliate Charles? The honour of the chief

of the Empire must be saved at any cost. "Let us ourselves renounce

our preachers," said the princes; "the Protestants will not then

persist in keeping theirs!"

[463] Cæsar a meridie.--(Seck. p. 165.) Den gangen Tag.--(Corp. Ref.

ii. p. 113.)

[464] Eo ipso die conciones continuatæ.--(Seckend. p. 165.)

The commission proposed accordingly that the Emperor should set aside

both Papist and Lutheran preachers, and should nominate a few

chaplains, with authority to announce the pure Word of God, without

attacking either of the two parties.[465] "They shall be neutral men,"

said they to the Protestants; "neither Faber nor his partisans shall

be admitted."--"But they will condemn our doctrine."--"By no means.

The preacher shall do nothing but read the text of the Gospels,

Epistles, and a general confession of sins."[466] The evangelical

states required time to reflect upon it.

[465] Cæsare omnes tam papistarum quam evangelicorum

conciones.--(Corp. Ref. ii. p. 116.)

[466] Qui tantum recitent Evangelium et epistolam

γραμματικὡς.--(Corp. Ref. ii. p. 119.)

"We must accept it," said Melancthon; "for if our obstinacy should

lead the Emperor to refuse hearing our confession, the evil would be

greater still."

"We are called to Augsburg," said Agricola, "to give an account of our

doctrine, and not to preach."[467]

[467] Non sumus parochi Augustanorum, added he.--(Corp. Ref. ii. p.

119.)

"There is no little disorder in the city," remarked Spalatin. "The

Sacramentarians and Enthusiasts preach here as well as we: we must get

out of this confusion."

"What do the Papists propose?" said other theologians; "to read the

Gospels and Epistles without explanation. But is not that a victory?

What! we protest against the interpretations of the Church; and lo!

priests who are to read the Word of God without their notes and

commentaries, that is to say, transforming themselves into Protestant

ministers!" "O! admirable wisdom of the courtiers!" exclaimed

Melancthon, smiling.[468]

[468] Vide miram sapientiam Aulicorum.--(Ibid.)

[Sidenote: CURIOSITY OF THE CITIZENS.]

To these motives were added the opinions of the lawyers. As the

Emperor ought to be considered the rightful magistrate of an imperial

city, so long as he made it his residence, all jurisdiction in

Augsburg really belonged to him.

"Well, then," said the Protestant princes, "we agree to silence our

preachers, in the hope that we shall hear nothing offensive to our

consciences. If it were otherwise, we should feel ourselves

constrained to repel so serious an insult.[469] Besides," added the

Elector, as he withdrew, "we hope that if at anytime we desire to hear

one of our chaplains in our own palace, we shall be free to do

so."[470]

[469] Ut de remediis propulsandæ injuriæ cogitent.--(Seck. ii. p.

105.)

[470] Ob je einer einen Prediger in seiner Herberg fur sich predigen

liess.--(Corp. Ref. ii. p. 113.)

They hastened to the Emperor, who desired nothing better than to come

to an understanding with the Protestants on this subject, and who

ratified everything.

This was Saturday. An imperial herald was immediately sent out, who,

parading the streets of the city at seven in the evening to the sound

of trumpets,[471] cried with all his might: "O yes, O yes![472] Thus

ordains his imperial majesty, our most gracious lord: no preacher

whatever shall preach in Augsburg except such as his majesty shall

have nominated; and that under penalty of incurring the displeasure

and punishment of his majesty."

[471] Per tubicines et heraldum.--(Sturmius, Zw. Epp. p. 466.)

[472] Hört, Hört.--(Corp. Ref. ii. p. 124.)

[Sidenote: The New Preachers.]

A thousand different remarks were exchanged in the houses of the

citizens of Augsburg. "We are very impatient," said they, "to see the

preachers appointed by the Emperor, and who will preach (O!

unprecedented wonder!) neither against the evangelical doctrine nor

against the doctrine of the Pope!"[473] "We must expect," added

another, "to behold some Tragelaph or some chimera with the head of a

lion, a goat's body, and a dragon's tail."[474] The Spaniards appeared

well satisfied, with this agreement, for many of them had never heard

a single sermon in their lives; it was not the custom in Spain; but

Zwingle's friends were filled with indignation and alarm.[475]

[473] Omnes hunc avidissime expectant.--(Ibid. p. 116.)

[474] Chimæram aut Tragelaphum aliquem expectamus.--(Ibid.) The

_Tragelaph_ is a fabulous animal partaking of the nature of a goat and

a stag. Representations of it were common on drinking-bowls and

goblets among the ancient Greeks.

[475] Multos deterreat--(Sturm to Zwingle, Epp. p. 466.)

At length Sunday the 19th of June began; every one hastened to the

churches, and the faithful who filled them, with eyes fixed on the

priest and with attentive ears,[476] prepared to listen to what these

new and strange preachers would say.[477] It was generally believed

that their task would be to make an evangelico-papistical discourse,

and they were very impatient to hear this marvel. But

"The mountain in labour, gave birth to a mouse!"

[476] Arrectis auribus.--(Corp. Ref. ii. p. 116.)

[477] Quid novi novus concionator allaturus sit.--(Ibid. p. 117.)

The preacher first read the commonprayer; he then added the Gospel of

the day, finished with a general confession of sins, and dismissed his

congregation. People looked at one another in surprise: "Verily," said

they, "here is a preacher that is neither Gospeller nor Papist, but

strictly textual."[478] At last all burst into laughter; "and truly,"

adds Brenz, "there was reason enough."[479] In some churches, however,

the chaplains, after reading the Gospel, added a few puerile words

void of Christianity and of consolation, and in no way founded on the

holy Scripture.[480]

[478] Sic habes concionatorem neque evangelicum neque papisticum, sed

nudum textualem.--(Ibid.)

[479] Rident omnes, et certe res valde ridicula est.--(Ibid.)

[480] Paucula quædam, eaque puerilia et inepta, nec Christiane, abaque

fundamento verbi Divini et consolatione.--(Seck. ii. p. 165.)

[Sidenote: THE MEDLEY OF POPERY.]

After the so-called sermon, they proceeded to the Mass. That in the

Cathedral was particularly noisy. The Emperor was not present, for he

was accustomed to sleep until nine or ten o'clock,[481] and a late

Mass was performed for him; but Ferdinand and many of the princes were

present. The pealing notes of the organ, the resounding voices of the

choir--all were set to work, and a numerous and motley crowd, rushing

in at all the doors, filled the aisles of the temple. One might have

said that every nation in the world had agreed to meet in the

cathedral of Augsburg. Here were Frenchmen, there Spaniards, Moors in

one place, Moriscos in another, on one side Italians, on the other

Turks, and even, says Brenz, those who are called Stratiots.[482] This

crowd was no bad representation of the medley of Popery.

[481] Dormire solet usque ad nonam aut decimam.--(Corp. Ref. ii p.

117.)

[482] Ibi videas hic Gallos, hic Hispanos, hic Ethiopes, illic etiam

Ethiopissas, hic Italos, illic etiams Turcas, aut quos vocant

Stratiotas.--(Corp. Ref. ii. p. 117.)

[Sidenote: LUTHER ENCOURAGES THE PRINCES.]

One priest alone, a fervent Romanist, dared to offer an apology for

the Mass in the Church of the Holy Cross. Charles, wishing to maintain

his authority, had him thrown into the Grey Friars' prison, whence

they contrived to let him escape. As for the Evangelical pastors of

Augsburg, almost all left the city to bear the Gospel elsewhere. The

Protestant princes were anxious to secure for their churches the

assistance of such distinguished men. Discouragement and alarm

followed close upon this step, and even the firmest were moved. The

Elector was inconsolable at the privation imposed upon him by the

Emperor. "Our Lord God," said he, heaving a deep sigh, "has received

an order to be silent at the Diet of Augsburg."[483] From that time

forward Luther lost the good opinion he had previously entertained of

Charles, and foreboded the stormiest future. "See what will be the end

of all this," said he. "The Emperor, who has ordered the Elector to

renounce the assemblies, will afterwards command him to renounce the

doctrine; the diet will enter upon its paroxysm, and nothing will

remain for us but to rely upon the arm of the Lord." Then giving way

to all his indignation, he added: "The Papists, abandoned to devils,

are transported with rage; and to live, they must drink blood.[484]

They wish to give themselves an air of justice, by giving us one of

obstinacy. It is not with men that you have to deal at Augsburg, but

with the very gates of hell." Melancthon himself saw all his hopes

vanish. "All, except the Emperor," said he, "hate us with the most

violent hatred. The danger is great, very great.[485]......Pray to

Christ that he may save us!" But Luther, however full of sorrow he

might be, far from being cast down, raised his head and endeavoured to

reanimate the courage of his brethren. "Be assured and doubt not,"

wrote he to them, "that you are the confessors of Jesus Christ, and

the ambassadors of the Great King."[486]

[483] Hac ratione, Deo ejusque verbo silentium est impositum.--(Seck.

ii.p. 165.)

[484] Ut nisi sanguinem biberint, vivere non possint.--(Seck. ii. p.

165.)

[485] Magnum omnino periculum est.--(Corp. Ref. ii. p. 118.)

[486] Ea fides vivificabit et consolabitur vos, quia Magni Regis estis

legati.--(L. Epp. iv. p. 59.)

They had need of these thoughts, for their adversaries, elated by this

first success, neglected nothing that might destroy the Protestants,

and taking another step forward, proposed forcing them to be present

at the Romish ceremonies.[487] "The Elector of Saxony," said the

legate to Charles, "ought in virtue of his office of Grand-marshal of

the Empire to carry the sword before you in all the ceremonies of the

diet. Order him therefore to perform his duty at the Mass of the Holy

Ghost, which is to open the sittings." The Emperor did so immediately,

and the Elector, uneasy at this message, called together his

theologians. If he refused, his dignity would be taken away; and if he

obeyed, he would trample his faith under foot, thought he, and would

do dishonour to the Gospel.

[487] Sarpi, Hist. Council of Trent, book i. p. 99.

[Sidenote: MASS OF THE HOLY GHOST.]