which Charles had endeavoured to shake him. He proved to the Emperor
that, being his brother's legitimate heir, he could not refuse him the
investiture, which, besides, the Diet of Worms had secured to him. He
added, that he did not blindly believe what his doctors said, but
that, having recognised the Word of God to be the foundation of their
teaching, he confessed anew, and without any hesitation, all the
articles of the Apology. "I therefore entreat your majesty," continued
he, "to permit me and mine to render an account to God alone of what
concerns the salvation of our souls."[682] The Margrave of Brandenburg
made the same reply. Thus failed this skilful manœuvre, by which the
Romanists had hoped to break the strength of the Reformation.
[682] Forstemann's Urkundenbuch, pp. 80-92, 113-119.
[Sidenote: THE REFUTATION.]
Six weeks had elapsed since the Confession, and yet no reply. "The
Papists, from the moment they heard the Apology," it was said,
"suddenly lost their voice."[683] At length the Romish theologians
handed their revised and corrected performance to the Emperor, and
persuaded this prince to present it in his own name. The mantle of the
state seemed to them admirably adapted to the movements of Rome.
"These sycophants," said Melancthon, "have desired to clothe
themselves with the lion's skin, to appear to us so much the more
terrible."[684] All the states of the Empire were convoked for the
next day but one.
[683] Papistas obmutuisse ad ipsorum Confessionem. (Colch. p. 195.)
[684] Voluerunt sycophantæ theologi λεοντἡν illam sibi circumdare,
ut essent nobis formidabiliores. (Corp. Ref. p. 252.)
On Wednesday, 3d August, at two o'clock in the afternoon, the Emperor,
sitting on his throne in the chapel of the Palatinate Palace,
surrounded by his brother, and the electors, princes, and deputies,
the Elector of Saxony and his allies were introduced, and the
Count-palatine, who was called "Charles's mouthpiece," said to them:
"His majesty having handed your Confession to several doctors of
different nations, illustrious by their knowledge, their morals, and
their impartiality, has read their reply with the greatest care, and
submits it to you as his own, ordaining that all the members and
subjects of the Holy Empire should accept it with unanimous
accord."[685]
[685] Velut suam suaque publica auctoritate roboratam, ab omnibus
unanimi consensu acceptandam. (Urkundenbuch, ii. p. 144.)
Alexander Schweiss then took the papers and read the refutation. The
Roman party approved some articles of the Confession, condemned
others, and in certain less salient passages, it distinguished between
what must be rejected and what accepted.
It gave way on an important point; the _opus operatum_. The
Protestants having said in their 13th Article that faith was necessary
in the Sacrament, the Romish party assented to it; thus abandoning an
error which the Papacy had so earnestly defended against Luther in
that very city of Augsburg, by the mouth of Cajetan.
Moreover, they recognised as truly Christian the Evangelical doctrine
on the Trinity, on Christ, on baptism, on eternal punishment, and on
the origin of evil.
But on all the other points, Charles, his princes, and his
theologians, declared themselves immovable. They maintained that men
are born with the fear of God, that good works are meritorious, and
that they justify in union with faith. They upheld the Seven
Sacraments, the Mass, transubstantiation, the withdrawal of the cup,
the celibacy of priests, the invocation of saints, and they denied
that the Church was an assembly of the saints.
This Refutation was skilful in some respects, and, above all, in what
concerned the doctrine of works and of faith. But on other points, in
particular on the withdrawal of the cup and the celibacy of priests,
its arguments were lamentably weak, and contrary to the well known
facts of history.
While the Protestants had taken their stand on the Scriptures, their
adversaries supported the divine origin of the hierarchy, and laid
down absolute submission to its laws. Thus, the essential character,
which still distinguishes Rome from the Reformation, stood prominently
forth in this first combat.
Among the auditors who filled the chapel of the Palatinate Palace,
concealed in the midst of the deputies of Nuremberg, was Joachim
Camerarius, who, while Schweiss was reading, leant over his tablets
and carefully noted down all he could collect. At the same time others
of the Protestants, speaking to one another, were indignant, and even
laughed, as one of their opponents assures us.[686] "Really," said
they with one consent, "the whole of this Refutation is worthy of Eck,
Faber, and Cochlœus!"
[686] Multi e Lutheranis inepte cachinnabantur. (Cochlœus, p. 895.)
As for Charles, little pleased with these theological dissertations,
he slept during the reading;[687] but he awoke when Schweiss had
finished, and his awakening was that of a lion.
[687] Imperator iterum obdormivit. (Corp. Ref. ii. p. 245.)
[Sidenote: IMPERIAL COMMANDS.]
The Count-palatine then declared that his majesty found the articles
of this Refutation orthodox, catholic, and conformable to the Gospel;
that he therefore required the Protestants to abandon their
Confession, now refuted, and to adhere to all the articles that had
just been set forth;[688] that, if they refused, the Emperor would
remember his office, and would know how to show himself the advocate
and defender of the Roman Church.
[688] Petiit Cæsar ut omnes in illos articulos consentiant. (Corp.
Ref. ii. p. 345.)
This language was clear enough: the adversaries imagined they had
refuted the Protestants by commanding the latter to consider
themselves beaten. Violence--arms--war--were all contained in these
cruel words of Charles's minister.[689] The princes represented that,
as the Refutation adopted some of their articles and rejected others,
it required a careful examination, and they consequently begged a copy
should be given them.
[689] Orationis summa atrox. (Corp. Ref. p. 253.)
The Romish party had a long conference on this demand: night was at
hand; the Count-palatine replied that, considering the late hour and
the importance of this affair, the Emperor would make known his
pleasure somewhat later. The diet separated, and Charles the Fifth,
exasperated at the audacity of the Evangelical princes, says Cochlœus,
returned in ill-humour to his apartments.[690]
[690] Cæsar non æquo animo ferebat eorum contumaciam. (Cochl. p. 195.)
The Protestants, on the contrary, withdrew full of peace; the reading
of the Refutation having given them as much confidence as that of the
Confession itself.[691] They saw in their adversaries a strong
attachment to the hierarchy, but a great ignorance of the Gospel--a
characteristic feature of the Romish party; and this thought
encouraged them. "Certainly," said they, "the Church cannot be where
there is no knowledge of Christ."[692]
[691] Facti sunt erectiore animo. (Corp. Ref. ii. p. 259.)
[692] Ecclesiam ibi non esse, ubi ignoratur Christus.
[Sidenote: POLICY OF CHARLES.]
Melancthon alone was still alarmed; he walked by sight and not by
faith, and, remembering the legate's smiles, he had another interview
with him, as early as the 4th August, still demanding the cup for the
laity, and lawful wives for the priests. "Then," said he, "our pastors
will place themselves again under the government of bishops, and we
shall be able to prevent those innumerable sects with which posterity
is threatened."[693] Melancthon's glance into the future is
remarkable: it does not, however, mean that he, like many others,
preferred a dead unity to a living diversity.
[693] Quod nisi fiet, quid in tot sectis ad posteros futurum sit.
(Corp. Ref. ii. p. 148.)
Campeggio, now certain of triumphing by the sword, disdainfully handed
this paper to Cochlœus, who hastened to refute it. It is hard to say
whether Melancthon or Campeggio was the most infatuated. God did not
permit an arrangement that would have enslaved his Church.
Charles passed the whole of the 4th and the morning of the 5th August
in consultation with the Ultramontane party. "It will never be by
discussion that we shall come to an understanding," said some; "and if
the Protestants do not submit voluntarily, it only remains for us to
compel them." They nevertheless decided, on account of the Refutation,
to adopt a middle course. During the whole of the diet, Charles
pursued a skilful policy. At first he refused everything, hoping to
lead away the princes by violence; then he conceded a few unimportant
points, under the impression that the Protestants having lost all
hope, would esteem so much the more the little he yielded to them.
This was what he did again under the present circumstances. In the
afternoon of the 5th, the Count-palatine announced that the Emperor
would give them a copy of the Refutation, but on these conditions;
namely, that the Protestants should not reply, that they should
speedily agree with the Emperor, and that they would not print or
communicate to any one the Refutation that should be confided to
them.[694]
[694] F. Urkund. ii. p. 179; Corp. Ref. ii. p. 256; Brück, Apol. p.
72.
This communication excited murmurs among the Protestants. "These
conditions," said they all, "are inadmissible."--"The Papists present
us with their paper," added the Chancellor Brück, "as the fox offered
a thin broth to his gossip the stork."
The savoury broth upon a plate by Reynard was served up,
But Mistress Stork, with her long beak, she could not get a sup.[695]
[695] Gluck wie der Fuchs brauchet, da er den Storch zu gast lud.
(Brück, Apol. p. 74.)
[Sidenote: STORMY MEETING.]
"If the Refutation," continued he, "should come to be known without
our participation (and how can we prevent it?), we shall be charged
with it as a crime. Let us beware of accepting so perfidious an
offer.[696] We already possess in the notes of Camerarius several
articles of this paper, and if we omit any point, no one will have the
right to reproach us with it."
[696] Quando exemplum per alios in vulgus exire poterat. (Corp. Ref.
ii. p. 76.)
On the next day (6th August) the Protestants declared to the diet that
they preferred declining the copy thus offered to them, and appealed
to God and to his Majesty.[697] They thus rejected all that the
Emperor proposed to them, even what he considered as a favour.
[697] Das Sie es Gott and Kays. Maj. beschlen mussten. (Urkund. ii. p.
181.)
Agitation, anger, and affright, were manifested on every branch of
that august assembly.[698] This reply of the Evangelicals was war--was
rebellion. George of Saxony, the Princes of Bavaria, all the violent
adherents of Rome, trembled with indignation; there was a sudden, an
impetuous movement, an explosion of murmurs and of hatred; and it
might have been feared that the two parties would have come to blows
in the very presence of the Emperor, if Archbishop Albert, the Elector
of Brandenburg, and the Dukes of Brunswick, Pomerania, and
Mecklenburg, rushing between them, had not conjured the Protestants to
put an end to this deplorable combat, and not drive the Emperor to
extremities.[699] The diet separated, their hearts filled with
emotion, apprehension, and trouble.
[698] Und darob wie man Spüren mag, ein Entzet zen gehabt. (Ibid.)
[699] Hi accedunt ad nostros principes et jubent omittere hoc
certamen, ne Cæsar vehementius commoveatur. (Corp. Ref. ii. p. 254.)
[Sidenote: RESOLUTIONS OF THE CONSISTORY.]
Never had the diet proposed such fatal alternatives. The hopes of
agreement, set forth in the edict of convocation, had only been a
deceitful lure: now the mask was thrown aside; submission or the
sword--such was the dilemma offered to the Reformation. All announced
that the day of tentatives was passed, and that they were beginning
one of violence.
In truth, on the 6th July, the Pope had assembled the consistory of
cardinals in his palace at Rome, and had made known to them the
Protestant ultimatum; namely, the cup for the laity, the marriage of
priests, the omission of the invocation of saints in the sacrifice of
the Mass, the use of ecclesiastical property already secularized, and
for the rest, the convocation of a council. "These concessions," said
the cardinals, "are opposed to the religion, the discipline, and the
laws of the Church.[700] We reject them, and vote our thanks to the
Emperor for the zeal which he employs in bringing back the deserters."
The Pope having thus decided, every attempt at conciliation became
useless.
[700] Oppositas religioni, disciplinæ, legibusque Ecclesiæ. (Pallav.
i. p. 234.)
Campeggio, on his side, redoubled in zeal. He spoke as if in his
person the Pope himself were present at Augsburg.[701] "Let the
Emperor and the right-thinking princes form a league," said he to
Charles; "and if these rebels, equally insensible to threats and
promises, obstinately persist in their diabolical course, then let his
Majesty seize fire and sword, let him take possession of all the
property of the heretics, and utterly eradicate these venomous
plants.[702] Then let him appoint holy inquisitors, who shall go on
the track of the remnants of Reform, and proceed against them, as in
Spain against the Moors. Let him put the university of Wittemberg
under ban, burn the heretical books, and send back the fugitive monks
to their convents. But this plan must be executed with courage."
[701] Als were der Papst selbst gegenwärtiggewest. (Brück, Apol. 62.)
[702] Se alcuni......perseverassero in questa diabolica via quella S.
M. potrà mettere la mano al ferro e al foco et _radicitus extirpare_
questa venenata pianta. (Instructio data Cæsari a reverendissimo
Campeggi in dieta Augustana, 1530.)
[Sidenote: TWO MIRACLES.]
Thus the jurisprudence of Rome consisted, according to a prophecy
uttered against the city which _is seated on seven hills_, in adorning
itself with pearls that it had stolen, and in becoming drunk with the
blood of the saints.[703]
[703] Revelation xvii. and xviii.
While Charles was thus urged on with blind fury by the diet and the
Pope, the Protestant princes, restrained by a mute indignation, did
not open their mouths,[704] and hence they seemed to betray a weakness
of which the Emperor was eager to profit. But there was also strength
concealed under this weakness. "It only remains for us," exclaimed
Melancthon, "to embrace our Saviour's knees." In this they laboured
earnestly. Melancthon begged for Luther's prayers; Brenz for those of
his own church: a general cry of distress and of faith ran through
Evangelical Germany. "You shall have sheep," said Brenz, "if you will
send us sheep: you know what I mean."[705] The sheep that were to be
offered in sacrifice were the prayers of the saints.
[704] Tacita indignatio. (Corp. Ref. ii. p. 254.)
[705] Habebitis oves, si oves ad nos mittatis: intelligitis quæ volo.
(Corp. Ref. ii. p. 246.)
[Sidenote: THE EMPEROR'S MENACE.]
The Church was not wanting to itself. "Assembled every day," wrote
certain cities to the Electors, "we beg for you strength, grace, and
victory,--victory full of joy." But the man of prayer and faith was
especially Luther. A calm and sublime courage, in which firmness
shines at the side of joy--a courage that rises and exults in
proportion as the danger increases--is what Luther's letters at this
time present in every line. The most poetical images are pale beside
those energetic expressions which issue in a boiling torrent from the
Reformer's soul. "I have recently witnessed two miracles," wrote he on
the 5th August to Chancellor Brück; "this is the first. As I was at my
window, I saw the stars, and the sky, and that vast and magnificent
firmament in which the Lord has placed them. I could nowhere discover
the columns on which the Master has supported this immense vault, and
yet the heavens did not fall......
"And here is the second. I beheld thick clouds hanging above us like a
vast sea. I could neither perceive ground on which they reposed, nor
cords by which they were suspended; and yet they did not fall upon us,
but saluted us rapidly and fled away.
"God," continued he, "will choose the manner, the time, and the place
suitable for deliverance, and he will not linger. What the men of
blood have begun, they have not yet finished......Our rainbow is
faint......their clouds are threatening......the enemy comes against
us with frightful machines......But at last it will be seen to whom
belonged the ballistæ, and from what hands the javelins are
launched.[706] It is no matter if Luther perishes: if Christ is
conqueror, Luther is conqueror also."[707]
[706] In fine videbitur cujus toni......(L. Epp. iv. p. 130.)
[707] Vincat Christus modo, nihil refert si pereat Lutherus, quia
victore Christo victor erit. (Ibid. p. 139.)
Never had the Roman party, who did not know what was the victory of
faith, imagined themselves more certain of success.
The doctors having refuted the Confession, the Protestants ought, they
imagined, to declare themselves convinced, and all would then be
restored to its ancient footing: such was the Emperor's plan of
campaign. He therefore urges and calls upon the Protestants; but
instead of submitting, they announce a refutation of the Refutation.
Upon this Charles looked at his sword, and all the princes who
surrounded him did the same.
[Sidenote: THE MASK.]
John of Saxony understood what that meant, but he remained firm. "The
straight line," said he (the axiom was familiar to him), "is the
shortest road." It is this indomitable firmness that has secured for
him in history the name of John the Persevering. He was not alone: all
those Protestant princes who had grown up in the midst of courts, and
who were habituated to pay an humble obedience to the Emperor, found
at that time in their faith a noble independence that confounded
Charles the Fifth.
With the design of gaining the Marquis of Brandenburg, they opened to
him the possibility of according him some possessions in Silesia on
which he had claims. "If Christ is Christ," replied he, "the doctrine
that I have confessed is truth."--"But do you know," quickly replied
his cousin the Elector Joachim, "what is your stake?"--"Certainly,"
replied the Margrave, "it is said I shall be expelled from this
country. Well! may God protect me!" One day Prince Wolfgang of Anhalt
met Doctor Eck. "Doctor," said he, "you are exciting to war, but you
will find those who will not be behindhand with you. I have broken
many a lance for my friends in my time. My Lord Jesus Christ is
assuredly worthy that I should do as much for him."
At the sight of this resolution, each one asked himself whether
Charles, instead of curing the disease, was not augmenting it.
Reflections, criticisms, jests, passed between the citizens; and the
good sense of the people manifested in its own fashion what they
thought of the folly of their chief. We will adduce one instance.
It is said that one day, as the Emperor was at table with many
Roman-catholic princes, he was informed that some comedians begged
permission (according to custom) to amuse their lordships. First
appeared an old man wearing a mask, and dressed in a doctor's robe,
who advanced with difficulty carrying a bundle of sticks in his arms,
some straight and some crooked. He approached the wide fireplace of
the Gothic hall, threw down his load in disorder, and immediately
withdrew.[708] Charles and the courtiers read on his back the
inscription--JOHN REUCHLIN. Then appeared another mask with an
intelligent look, who made every exertion to pair the straight and
the crooked pieces;[709] but finding his labours useless, he shook his
head, turned to the door, and disappeared. They read--ERASMUS OF
ROTTERDAM. Almost immediately after advanced a monk with bright eye
and decided gait, carrying a brasier of lighted coals.[710] He put the
wood in order, set fire to it, blew and stirred it up, so that the
flame rose bright and sparkling into the air. He then retired, and on
his back were the words--MARTIN LUTHER.
[708] Persona larva contecta, habitu doctorali portabat struem
lignorum. (T. L. Fabricius, opp. omnia, ii. p. 131.)
[709] Hic conabatur curva rectis exæquare lignis. (T. L. Fabricius,
opp. omnia, p. ii. 231.)
[710] In azula ferens ignem et prunas. (Ibid.)
Next approached a magnificent personage, covered with all the imperial
insignia, who, seeing the fire so bright, drew his sword, and
endeavoured by violent thrusts to extinguish it; but the more he
struck, the fiercer burnt the flames, so that at last he quitted the
place in indignation. His name, as it would seem, was not made known
to the spectators, but all divined it. The general attention was soon
attracted by a new character. A man, wearing a surplice and a mantle
of red velvet, with an alb of white wool that reached to his heels,
and having a stole around his neck, whose ends were ornamented with
pearls, advanced majestically. Beholding the flames that already
filled the hearth, he clapped his hands in terror, and looking around
him sought to find something to extinguish them. He sees two vessels
at the very extremity of the hall, one filled with water, and the
other with oil. He rushes to them, seizes unwittingly on that
containing the oil, and throws it on the fire.[711] The flames then
spread with such violence that the mask fled in alarm, raising his
hands to heaven; on his back was read the name of LEO X.
[711] Currens in amphoram oleo plenam. (T. L. Fabricius, opp. omnia,
ii. p. 232.)
The mystery was finished; but instead of claiming their remuneration,
the pretended actors had disappeared. No one asked the moral of this
drama.
[Sidenote: OMENS.]
The lesson, however, proved useless; and the majority of the diet,
assuming at the same time the part assigned to the Emperor and the
Pope, began to prepare the means necessary for extinguishing the fire
kindled by Luther. They negotiated in Italy with the Duke of Mantua,
who engaged to send a few regiments of light cavalry across the
Alps;[712] and in England with Henry VIII., who had not forgotten
Luther's reply, and who promised Charles, through his ambassador, an
immense subsidy to destroy the heretics.[713]
[712] Che tentano col Duca di Mantona d' avere il modo di condurre
1000 cavalli leggieri d' Italia in caso si facesse guerra in
Germanica. (Nic. Tiefolo Relat.)
[713] Cui (Cæsari) ingentem vim pecuniæ in hoc sacrum bellum contra
hæreticos Anglus promisisse fertur. (Zw. Epp. ii. p. 484.)
At the same time frightful prodigies announced the gloomy future which
threatened the Reform. At Spire fearful spectres, having the shape of
monks, with angry eyes and hasty steps, had appeared during the night.
"What do you want?" they had been asked.--"We are going," they
replied, "to the Diet of Augsburg!" The circumstance had been
carefully investigated, and was found perfectly trustworthy.[714] "The
interpretation is not difficult," exclaimed Melancthon: "Evil spirits
are coming to Augsburg to counteract our exertions, and to destroy
peace. They forebode horrible troubles to us."[715] No one doubted
this. "Everything is advancing towards war," said Erasmus.[716] "The
diet will not terminate," wrote Brenz, "except by the destruction of
all Germany."[717] "There will be a slaughter of the saints,"
exclaimed Bucer, "which will be such that the massacres of Diocletian
will scarcely come up to it."[718] War and blood!--this was the
general cry.
[714] Res et diligenter inquisita et explorata maximeque
αξιὁπιστος. (Corp. Ref. ii. p. 259.)
[715] Monachorum Spirensium φἁσμα plane significat horribilem
tumultum. (Ibid. p. 260.)
[716] Vides rem plane tendere ad bellum. (Corp. Ref. Aug. 12, p. 268.)
[717] Comitia non finientur nisi totius Germaniæ malo et exitio.
(Corp. Ref. ii. p. 216.)
[718] Laniena sanctorum qualis vix Diocletiani tempore fuit. (Buc. Ep.
Aug. 14, 1530.)
[Sidenote: TUMULT IN AUGSBURG.]
Suddenly, on the night of Saturday, 6th August, a great disturbance
broke out in the city of Augsburg.[719] There was running to and fro
in the streets; messengers from the Emperor were galloping in every
direction; the senate was called together and received an order to
allow no one to pass the gates of the city.[720] At the same time all
were afoot in the imperial barracks; the soldiers got ready their
arms; the regiments were drawn up, and at daybreak (about three
o'clock on Sunday morning) the Emperor's troops, in opposition to the
custom constantly followed in the diet, relieved the soldiers of the
city and took possession of the gates. At the same time it was learnt
that these gates would not be opened, and that Charles had given
orders to keep a strict watch upon the Elector and his allies.[721] A
terrible awakening for those who still flattered themselves with
seeing the religious debates conclude peacefully! Are not these
unheard-of measures the commencement of wars and the signal of a
frightful massacre?
[719] Tumultum magnum fuisse in civitate. (Corp. Ref. ii. p. 277.)
[720] Facto autem intempesta nocte Cæsar senatui mandavit, ne quenquam
per portas urbis suæ emittant. (Ibid. p. 277.)
[721] Daff man auf den Churfurst zu Sachsen aufschen haben soll.
(Brück, Apol. p. 80.)
[Sidenote: TEMPTATION.]
X. Trouble and anger prevailed in the imperial palace, and it was the
Landgrave who had caused them. Firm as a rock in the midst of the
tempest with which he was surrounded, Philip of Hesse had never bent
his head to the blast. One day, in a public assembly, addressing the
bishops, he had said to them, "My lords, give peace to the Empire; we
beg it of you. If you will not do so, and if I must fall, be sure that
I will drag one or two of you with me." They saw it was necessary to
employ milder means with him, and the Emperor endeavoured to gain him
by showing a favourable disposition with respect to the county of
Katzenellenbogen, about which he was at variance with the country of
Nassau, and to Wurtemberg, which he claimed for his cousin Ulric. On
his side Duke George of Saxony, his father-in-law, had assured him
that he would make him his heir if he would submit to the Pope. "They
carried him to an exceeding high mountain, whence they showed him all
the kingdoms of the world and the glory thereof,"[722] says a
chronicler, but the Landgrave resisted the temptation.
[722] Auf den hohen berg gefuhrt. (Lanze's Chronik.)
One day he heard that the Emperor had manifested a desire to speak to
him. He leapt instantly on his horse and appeared before Charles.[723]
The latter, who had with him his secretary Schweiss and the Bishop of
Constance, represented that he had four complaints against him;
namely, of having violated the Edict of Worms, of despising the Mass,
of having, during his absence, excited all kinds of revolt, and,
finally, of having transmitted to him a book in which his sovereign
rights were attacked. The Landgrave justified himself; and the Emperor
said that he accepted his replies, except with regard to the faith,
and begged him to show himself in that respect entirely submissive to
his majesty. "What would you say," added Charles, in a winning tone,
"if I elevated you to the regal dignity?[724] But, if you show
yourself rebellious to my orders, then I shall behave as becomes a
Roman Emperor."
[723] Von ihr selbst gen Hof geritten. (Corp. Ref. ii. p. 165.)
[724] Quin et in regem te evehendum curabimus. (Rommel, Philip der Gr.
i. p. 268.)
These words exasperated the Landgrave, but they did not move him. "I
am in the flower of my age," replied he, "and I do not pretend to
despise the joys of life and the favour of the great; but to the
deceitful goods of this world I shall always prefer the ineffable
grace of my God." Charles was stupified; he could not understand
Philip.
From this time the Landgrave had redoubled his exertions to unite the
adherents of Reform. The Zwinglian cities felt that, whatever was the
issue of the diet, they would be the first victims, unless the Saxons
should give them their hand. But this there was some difficulty in
obtaining.
[Sidenote: UNION RESISTED.]
"It does not appear to me useful to the public weal, or safe for the
conscience," wrote Melancthon to Bucer, "to load our princes with all
the hatred your doctrine inspires."[725] The Strasburgers replied,
that the real cause of the Papists' hatred was not so much the
doctrine of the Eucharist as that of justification by faith. "All we,
who desire to belong to Christ," said they, "are one, and we have
nothing to expect but death."[726]
[725] Nostros principes onerare invidia vestri dogmatis. (Corp. Ref.
ii. p. 221.)
[726] Arctissime quoque inter nos conjuncti essemus, quotquot Christi
esse volumus. (Ibid. p. 236.)
This was true; but another motive besides checked Melancthon. If all
the Protestants united, they would feel their strength, and war would
be inevitable. Therefore, then, no union!
The Landgrave, threatened by the Emperor, rejected by the theologians,
began to ask himself what he did at Augsburg. The cup was full.
Charles's refusal to communicate the Romish Refutation, except on
inadmissible conditions, made it run over. Philip of Hesse saw but one
course to take--to quit the city.
Scarcely had the Emperor made known the conditions which he placed on
the communication of the reply, than on Friday evening, 5th August,
the Landgrave, going alone to the Count-palatine, Charles's minister,
had begged for an immediate audience with his majesty. Charles, who
did not care about it, pretended to be busy, and had put off Philip
until the following Sunday.[727] But the latter answered that he could
not wait; that his wife, who was dangerously ill, entreated him to
return to Hesse without delay; and that, being one of the youngest
princes, the meanest in understanding, and useless to Charles, he
humbly begged his majesty would permit him to leave on the morrow. The
Emperor refused.
[727] Cum imperator dilationem respondendi astu quodam accepisset.
(Corp. Ref. ii. pp. 254, 276.)
[Sidenote: THE EMPEROR'S UNEASINESS.]
We may well understand the storms this refusal excited in Philip's
mind: but he knew how to contain himself; never had he appeared more
tranquil; during the whole of Saturday (6th August), he seemed
occupied only with a magnificent tourney in honour of the Emperor and
of his brother Ferdinand.[728] He prepared for it publicly; his
servants went to and fro, but under that din of horses and of armour,
Philip concealed very different designs. "The Landgrave conducts
himself with very great moderation," wrote Melancthon to Luther, the
same day.[729] "He told me openly that, to preserve peace, he would
submit to conditions still harder than those which the Emperor imposes
on us, and whatever he could accept without dishonouring the Gospel,
he would do so."
[728] Ad ludos equestres in honorem Cæsari instituendos publice sese
apparavit. (Seck. ii. p. 172.)
[729] Landgravius valde moderate se gerit. (Corp. Ref. ii. p. 254.)
Yet Charles was not at ease. The Landgrave's demand pursued him; all
the Protestants might do the same, and even quit Augsburg
unexpectedly. The clue, that he had hitherto so skilfully held in his
hands, was perhaps about to be broken: it was better to be violent
than ridiculous. The Emperor therefore resolved on striking a decisive
blow. The Elector, the princes, the deputies, are still in Augsburg:
he must at every risk prevent them from leaving it. Such were the
heavy thoughts that on the night of the 6th August, while the
Protestants were calmly sleeping,[730] banished repose from Charles's
eyes; and which made him hastily arouse the councillors of Augsburg,
and send his messengers and soldiers through the streets of the city.
[730] Ego vero somno sopitus dulciter quiescebam. (Corp. Ref. ii. p.
273.)
The Protestant princes were still slumbering, when they received, on
the part of the Emperor, the unexpected order to repair immediately to
the Hall of the Chapter.[731]
[731] Mane facto Cæsar......convocavit nostros principes. (Ibid, p.
277; Bruck, Apol. p. 79.)
[Sidenote: PROTESTANT FIRMNESS.]
It was eight o'clock when they arrived. They found there the electors
of Brandenburg and Mentz, the Dukes of Saxony, Brunswick, and
Mecklenburg, the Bishops of Salzburg, Spire, and Strasburg, George
Truchses, the Margrave of Baden's representative, Count Martin of
(OE)lting, the Abbot of Weingarten, and the Provost of Bamberg. These
were the commissioners nominated by Charles to terminate this great
affair.
It was the most decided among them, Joachim of Brandenburg, who began
to speak. "You know," said he to the Protestants, "with what mildness
the Emperor has endeavoured to re-establish unity. If some abuses have
crept into the Christian Church, he is ready to correct them, in
conjunction with the Pope. But how contrary to the Gospel are the
sentiments you have adopted! Abandon then your errors, do not any
longer remain separate from the Church, and sign the Refutation
without delay.[732] If you refuse, then through your fault how many
souls will be lost, how much blood shed, what countries laid waste,
what trouble in all the Empire! And you," said he, turning towards the
Elector, "your electorate, your life, all will be torn from you, and
certain ruin will fall upon your subjects, and even upon their wives
and children."
[732] Ut sententiæ quam in refutatione audivissent subscribant. (Corp.
Ref. ii. p. 277.)
The Elector remained motionless. At any time this language would have
been alarming: it was still more so now that the city was almost in a
state of siege. "We now understand," said the Protestants to one
another, "why the imperial guards occupy the gates of the city."[733]
It was evident, indeed, that the Emperor intended violence.[734]
[733] Intelligis nunc cur portæ munitæ fuerunt. (Ibid.)
[734] Quia volebat Cæsar nostros violentia ad suam sententiam cogere.
(Ibid.)
[Sidenote: PHILIP OF HESSE.]
The Protestants are unanimous: surrounded with soldiers, at the very
gates of the prison, and beneath the thousand swords of Charles, they
will remain firm. All these threats will not make them take one step
backwards.[735] It was important for them, however, to consider their
reply. They begged for a few minutes' delay, and retired.
[735] Sed hæ minæ nostros nihil commoverunt: perstant in sententia,
nec vel tantillum recedunt. (Corp. Ref. ii. p. 277.)
To submit voluntarily, or to be reduced by force, such was the dilemma
Charles proposed to the Evangelical Christians.
At the moment when each was anxious about the issue of this struggle,
in which the destinies of Christianity were contending, an alarming
rumour suddenly raised the agitation of all minds to its height.
The Landgrave, in the midst of his preparations for the tournament,
meditated the most serious resolution. Excluded by Charles from every
important deliberation, irritated at the treatment the Protestants had
undergone during this diet,[736] convinced that they had no more
chance of peace,[737] not doubting that their liberty was greatly
endangered in Augsburg, and feeling unable to conceal under the
appearance of moderation the indignation with which his soul was
filled, being besides of a quick, prompt, and resolute character,
Philip had decided on quitting the city and repairing to his states,
in order to act freely, and to serve as a support to the Reform.
[736] Commotus indignitate actionum. (Corp. Ref. ii. p. 260.)
[737] Spem pacis abjecisse. (Ibid.)
But what mystery was required! If the Landgrave was taken in the act,
no doubt he would be put under arrest. This daring step might
therefore become the signal of those extreme measures from which he
longed to escape.
[Sidenote: FLIGHT FROM AUGSBURG.]
It was Saturday, the 6th August, the day for which Philip had
requested the Emperor's leave of absence. He waits until the
commencement of the night, and then, about eight o'clock, disguised in
a foreign dress, without bidding farewell to any of his friends,[738]
and taking every imaginable precaution,[739] he makes for the gates of
the city, about the time when they are usually closed. Five or six
cavaliers followed him singly, and at a little distance.[740] In so
critical a moment will not these men-at-arms attract attention? Philip
traverses the streets without danger, approaches the gate,[741] passes
with a careless air through the midst of the guard, between the
scattered soldiers; no one moves, all remain idly seated, as if
nothing extraordinary was going on. Philip has passed without being
recognised.[742] His five or six horsemen come through in like manner.
Behold them all at last in the open country. The little troop
immediately spur their horses, and flee with headlong speed far from
the walls of the imperial city.
[738] Clam omnibus abit. (Corp. Ref. ii. p. 260.)
[739] Multa cum cautela. (Seck. ii. p. 172.)
[740] Clam cum paucis equitibus. (Corp. Ref. ii. p. 277; Mit 5 oder 6
pferden. Ibid. p. 263.)
[741] Seckendorf, and M. de Rommel no doubt after him, say that the
Landgrave went out through a secret gate (porta urbis secretiori,
Seck. ii. p. 172; Rommel i. p. 270.) I prefer the contemporary
evidence, particularly that of Brenz, which says: Vesperi priusquam
portæ urbis clauderentur, urbe elapsus est. (Corp. Ref. ii. p. 277.)
The chief magistrate of Augsburg, who alone had the keys of the
wicket, would never have dared to favour the departure of the
Landgrave.
[742] Ubi erat ille ignotus. (Corp. Ref. p. 261.)
Yet Philip has taken his measures so well, that no one as yet suspects
his departure. When during the night Charles occupies the gates with
his own guards, he thinks the Landgrave still in the city.[743] When
the Protestants were assembled at eight in the morning in the
Chapter-hall, the princes of both parties were a little astonished at
the absence of Philip of Hesse. They are accustomed, however, to see
him keep aloof; he is in a pet, no doubt. No one imagines he is
between twelve and fifteen leagues from Augsburg.
[743] Existimabat enim Cæsar adhuc præsto adesse. (Ibid.)
[Sidenote: ALARM IN AUGSBURG.]
After the termination of the conference, and as each one was returning
towards his hotel, the Elector of Brandenburg and his friends on the
one hand, elated at the speech they had delivered, the Elector of
Saxony and his allies on the other, resolved to sacrifice everything,
inquiries were made at the Landgrave's lodgings as to the reason of
his absence; they closely question Salz, Nuszbicker, Mayer, and
Schnepf. At last the Hessian councillors can no longer keep the
secret. "The Landgrave," said they, "has returned to Hesse."
This news circulated immediately through all the city, and shook it
like the explosion of a mine. Charles especially, who found himself
mocked, and frustrated in his expectations--Charles, who had not the
least suspicion,[744] trembled, and was enraged.[745] The Protestants,
whom the Landgrave had not admitted to his secret,[746] are as much
astonished as the Roman-catholics themselves, and fear that this
inconsiderate departure may be the immediate signal for a terrible
persecution. There was only Luther, who, the moment he heard of
Philip's proceeding, highly approved of it, and exclaimed: "Of a truth
all these delays and indignities are enough to fatigue more than one
Landgrave."[747]
[744] Cæsare nihil suspicante. (Corp. Ref. ii. p. 277.)
[745] Imperator re insperata commotus. (Seck. ii. p. 172.)
[746] Unwissend des Churfursten von Sachsenund unserer. (Corp. Ref.
ii. p. 263.)
[747] Es möchte wohl _ista mora et indignitas_ nocheinen Landgraven
müde machen. (L. Epp. iv. p. 134.)
The Chancellor of Hesse gave the Elector of Saxony a letter that his
master had left for him. Philip spoke in this ostensible document of
his wife's health; but he had charged his ministers to inform the
Elector in private of the real causes of his departure. He announced,
moreover, that he had given orders to his ministers to assist the
Protestants in all things, and exhort his allies to permit themselves
in no manner to be turned aside from the Word of God.[748] "As for
me," said he, "I shall fight for the Word of God, at the risk of my
goods, my states, my subjects, and my life."
[748] Ut nullo modo a verbo Dei abstrahi aut terreri se patiatur.
(Seck. ii. p. 172.)
[Sidenote: METAMORPHOSIS.]
The effect of the Landgrave's departure was instantaneous: a real
revolution was then effected in the diet. The Elector of Mentz and the
bishops of Franconia, Philip's near neighbours, imagined they already
saw him on their frontiers at the head of a powerful army, and they
replied to the Archbishop of Salzburg, who expressed astonishment at
their alarm: "Ah! if you were in our place you would do the same."
Ferdinand, knowing the intimate relations of Philip with the Duke of
Wurtemberg, trembled for the estates of this prince, at that time
usurped by Austria; and Charles the Fifth, undeceived with regard to
those princes whom he had believed so timid, and whom he had treated
with so much arrogance, had no doubt that this sudden fit of Philip's
had been maturely deliberated in the common council of the
Protestants. All saw a declaration of war in the Landgrave's sudden
departure. They called to mind that at the moment when they thought
the least about it, they might see him appear at the head of his
soldiers, on the frontiers of his enemies, and no one was ready; no
one even wished to be ready! A thunderbolt had fallen in the midst of
the diet. They repeated the news to one another, with troubled eyes
and affrighted looks. All was confusion in Augsburg; and couriers bore
afar, in every direction, astonishment and consternation.
This alarm immediately converted the enemies of the Reform. The
violence of Charles and of the princes was broken in this memorable
night as if by enchantment; and the furious wolves were suddenly
transformed into meek and docile lambs.[749]
[749] Sed hanc violentiam abitus Landgravii interrupit. (Corp. Ref. p.
277.)
[Sidenote: UNUSUAL MODERATION.]
It was still Sunday morning: Charles the Fifth immediately convoked
the diet for the afternoon.[750] "The Landgrave has quitted Augsburg,"
said Count Frederick from the Emperor; "his majesty flatters himself
that even the friends of that prince were ignorant of his departure.
It was without the Emperor's knowledge, and even in defiance of his
express prohibition, that Philip of Hesse has left, thus failing in
all his duties. He has wished to put the diet out of joint.[751] But
the Emperor conjures you not to permit yourselves to be led astray by
him, and to contribute rather to the happy issue of this national
assembly. His majesty's gratitude will thus be secured to you."
[750] Nam cum paucis post horis resciscunt Landgravium elapsum,
convocant iterum nostros. (Ibid.)
[751] Zertrennung dieses Reichstags zu verursachen. (Corp. Ref. p.
264.)
The Protestants replied, that the departure of the Landgrave had taken
place without their knowledge; that they had heard of it with pain,
and that they would have dissuaded him. Nevertheless they did not
doubt that this prince had solid reasons for such a step; besides he
had left his councillors with full powers, and that, as for them, they
were ready to do everything to conclude the diet in a becoming manner.
Then, confident in their rights, and decided to resist Charles's
arbitrary acts, they continued: "It is pretended that the gates were
closed on our account. We beg your majesty to revoke this order, and
to prevent any similar orders being given for the future."
Never was Charles the Fifth less at ease: he had just spoken as a
father, and they remind him that a few hours back he had acted like a
tyrant. Some subterfuge was requisite. "It is not on your account,"
replied the Count-palatine, "that the Emperor's soldiers occupy the
gates......Beware of believing those who tell you so......Yesterday
there was a quarrel between two soldiers,[752] and a mob was
collected......This is why the Emperor took that step. Besides, such
things shall not be done again without the Elector of Saxony, in his
quality of marshal of the Empire, being first informed of them." An
order was given immediately to reopen the gates.
[752] Es habe ein Trabant mit einem andern ein Unwill gehabt. (Corp.
Ref. ii. p. 265.)
[Sidenote: PEACE! PEACE!]
No exertions were now spared by the Roman party to convince the
Protestants of their good-will: there was an unaccustomed mildness in
the language of the Count-palatine and in the looks of Charles.[753]
The princes of the Papal party, once so terrible, were similarly
transformed. They had been hastily forced to speak out; if they
desired war, they must begin it instantly.
[753] Nullo alio tempore mitius et benignius quam tunc cum
protestantibus egerit. (Seck. ii. p. 172.)
But they shrunk back at this frightful prospect. How, with the
enthusiasm that animated the Protestants, take up arms against them!
Were not the abuses of the Church everywhere acknowledged, and could
the Roman princes be sure of their own subjects? Besides, what would
be the issue of a war but the increase of the Emperor's power? The
Roman-catholic states, and the Duke of Bavaria in particular, would
have been glad to see Charles at war with the Protestants, in the hope
that he would thus consume his strength; but it was, on the contrary,
with their own soldiers that the Emperor designed attacking the
heretics. Henceforth they rejected the instrumentality of arms as
eagerly as they had at first desired it.
Everything had thus changed in Augsburg: the Romish party was
paralyzed, disheartened, and even broken up. The sword already drawn
was hastily thrust back into the sheath. Peace! peace! was the cry of
all.
XI. The diet now entered upon its third phasis, and as the time of
tentatives had been followed by that of menaces; now that of
arrangements was to succeed the period of menaces. New and more
formidable dangers were then to be encountered by the Reform. Rome,
seeing the sword torn from its hands, had seized the net, and enlacing
her adversaries with "cords of humanity and bands of love," was
endeavouring to drag them gently into the abyss.
[Sidenote: THE MIXED COMMISSION.]
At eight o'clock in the morning of the 16th August, a mixed commission
was framed, which counted on each side two princes, two lawyers, and
three theologians. In the Romish party, there were Duke Henry of
Brunswick, the Bishop of Augsburg, the Chancellors of Baden and
Cologne, with Eck, Cochlœus, and Wimpina; on the part of the
Protestants, were the Margrave George of Brandenburg, the Prince
Electoral of Saxony, the Chancellors Brück and Heller, with
Melancthon, Brenz, and Schnepf.[754]
[754] P. Urkundenbuch, ii. p. 219.
They agreed to take as basis the Confession of the Evangelical states,
and they began to read it article by article. The Romish theologians
displayed an unexpected condescension. Out of twenty-one dogmatical
articles, there were only six or seven to which they made any
objection. Original Sin stopped them some time: at length they came to
an understanding; the Protestants admitted that Baptism removed the
guilt of the sin, and the Papists agreed that it did not wash away
concupiscence. As for the Church, they granted that it contained
sanctified men and sinners; they coincided also on confession. The
Protestants rejected especially as impossible the enumeration of all
the sins prescribed by Rome. Doctor Eck yielded this point.[755]
[755] Die Sünd die man nicht wisse, die durff man nicht beichten. (F.
Urkunden, ii. p. 228.)
There remained three doctrines only on which they differed.
The first was that of Penance. The Romish doctors taught that it
contained three parts: contrition, confession, and satisfaction. The
Protestants rejected the latter, and the Romanists clearly perceiving
that with satisfaction would fall indulgences, purgatory, with other
of their doctrines and profits, vigorously maintained it. "We agree,"
said they, "that the penance imposed by the priest does not procure
remission of the guilt of sin: but we maintain that it is necessary to
obtain remission of the penalty."
[Sidenote: ROMISH DISSIMULATION.]
The second controverted point was the Invocation of Saints; and the
third, and principal one, was Justification by Faith. It was of the
greatest importance for the Romanists to maintain the meritorious
influence of works: all their system, in reality, was based on that.
Eck therefore haughtily declared war on the assertion that faith alone
justifies. "That word _sole_," said he, "we cannot tolerate. It
generates scandals, and renders men brutal and impious. Let us send
back the _sole_ to the cobbler."[756]
[756] Man soll die _Sole_ ein weil zum Schuster Schicken. (Urkund. ii.
p. 225.) This wretched pun of Eck's requires no comment.
But the Protestants would not listen to such reasoning; and even when
they put the question to each other, Shall we maintain that faith
alone justifies us gratuitously? "Undoubtedly, undoubtedly," exclaimed
one of them with exaggeration, "_gratuitously and uselessly_."[757]
They even adduced strange authorities: "Plato," said they, "declares
that it is not by external works, but by virtue that God is adored;
and every one knows these verses of Cato's:
"Si deus est animus, nobis ut carmina dicunt,
Hic tibi precipue pura sit mente colendus."[758]
[757] Omnino, omnino, addendum etiam _frustra_. (Scultet. p. 289.)
[758] If God is a spirit, as the poets teach, he should be worshipped
with a pure mind.
"Certainly," resumed the Romish theologians; "it is only of works
performed with grace that we speak; but we say that in such works
there is something meritorious." The Protestants declared they could
not grant it.
They had approximated however beyond all hope. The Roman theologians,
clearly understanding their position, had purposed to appear agreed
rather than be so in reality. Every one knew, for instance, that the
Protestants rejected transubstantiation: but the Article of the
Confession on this point, being able to be taken in the Romish sense,
the Papists had admitted it. Their triumph was only deferred. The
general expressions that were used in all the controverted points,
would permit somewhat later a Romish interpretation to be given to the
Confession; ecclesiastical authority would declare this the only true
one; and Rome, thanks to a few moments of dissimulation, would thus
reascend the throne. Have we not seen in our own days the Thirty-nine
Articles of the Anglican Church interpreted in accordance with the
Council of Trent? There are causes in which falsehood is never
awanting. This plot was as skilfully executed, as it was profoundly
conceived.
The Commissioners were on the best terms with one another, and concord
seemed restored. One single uneasiness disturbed that happy moment:
the idea of the Landgrave: "Ignorant that we are almost agreed," said
they, "this young mad-brain is doubtless already assembling his army;
we must bring him back, and make him a witness of our cordial union."
On the morning of the 13th, one of the members of the Commission (Duke
Henry of Brunswick), accompanied by a councillor of the Emperor, set
out to discharge this difficult mission.[759] Duke George of Saxony
supplied his place as arbitrator.
[759] Brunswigus coactus est abire πρὁς τὁν μακἑδονα quem
timent contrahere exercitum. (Scultet. p. 299.)
They now passed from the first part of the Confession to the second:
from doctrines to abuses. Here the Romish theologians could not yield
so easily, for if they aἑppeared to agree with the Protestants, it was
all over with the honour and power of the hierarchy. It was
accordingly for this period of the combat that they had reserved their
cunning and their strength.
They began by approaching the Protestants as near as they could, for
the more they granted, the more they might draw the Reform to them and
stifle it. "We think," said they, "that with the permission of his
holiness, and the approbation of his majesty, we shall be able to
permit, until the next council, the communion in both kinds, wherever
it is practised already; only, your ministers should preach at Easter,
that that is not of Divine institution, and that Christ is wholly in
each kind.[760]
[760] Vorschläge des Anschlusses der Sieben des Gegentheils. (Urk. ii.
p. 251.)
[Sidenote: THE MAIN QUESTION.]
"Moreover," continued they, "as for the married priests, desirous of
sparing the poor women whom they have seduced, of providing for the
maintenance of their innocent children, and of preventing every kind
of scandal, we will tolerate them until the next council, and we shall
then see if it will not be right to decree that married men may be
admitted to holy orders, as was the case in the primitive Church for
many centuries.[761]
[761] Wie von alters in der ersten Kirche etliche Hundert Jahre, in
Gebrauch gewesen. (Urk. ii. p. 254.)
"Finally, we acknowledge that the sacrifice of the Mass is a mystery,
a representation, a sacrifice of commemoration, a memorial of the
sufferings and death of Christ, accomplished on the cross."[762]
[762] Zu Errinnerung und Gedächtniss. (Ibid. p. 253.)
This was yielding much: but the turn of the Protestants was come; for
if Rome appeared to give, it was only to take in return.
The grand question was the Church, its maintenance and government: who
should provide for it? They could see only two means: princes or
bishops. If they feared the bishops, they must decide for the princes:
if they feared the princes, they must decide for the bishops. They
were at that time too distant from the normal state to discover a
third solution, and to perceive that the Church ought to be maintained
by the Church itself--by the christian people. "Secular princes in the
long-run will be defaulters to the government of the Church," said the
Saxon divines in the opinion they presented on the 18th August; "they
are not fit to execute it, and besides it would cost them too
dear:[763] the bishops, on the contrary, have property destined to
provide for this charge."
[763] Ist Ihmen auch nicht möglich. Dazu Kostet es zu viel. (Urk. ii.
p. 247.)
Thus the presumed incapacity of the state, and the fear they
entertained of its indifference, threw the Protestants into the arms
of the hierarchy.
[Sidenote: CHURCH GOVERNMENT.]
They proposed therefore to restore to the bishops their jurisdiction,
the maintenance of discipline, and the superintendence of the priests,
provided they did not persecute the Evangelical doctrine, and did not
oppress the pastors with impious vows and burdens. "We may not," added
they, "without strong reasons rend that order by which the bishops are
over the priests, and which existed in the Church from the beginning.
It is dangerous before the Lord to change the order of governments."
Their argument is not founded upon the Bible, as may be seen, but upon
ecclesiastical discipline.
The Protestant divines went even farther, and, taking a last step that
seemed decisive, they consented to acknowledge the Pope as being (but
of human right) supreme bishop of Christendom. "Although the Pope is
Anti-christ, we may be under his government, as the Jews were under
Pharaoh, and in later days under Caiaphas." We must confess these two
comparisons were not flattering to the Pope. "Only," added the
doctors, "let the sound doctrine be fully accorded to us."
The chancellor Brück alone appears to have been conscious of the
truth: he wrote on the margin with a firm hand: "We cannot acknowledge
the Pope, because we say he is Antichrist, and because he claims the
primacy of right divine."[764]
[764] Cum dicimus eum Antichristum. (Urk. p. 247.)
Finally, the Protestant theologians consented to agree with Rome as
regards indifferent ceremonies, fasts, and forms of worship; and the
Elector engaged to put under sequestration the ecclesiastical property
already secularized, until the decision of the next council.
[Sidenote: PRETENDED CONCORD.]
Never was the conservative spirit of Lutheranism more clearly
manifested. "We have promised our adversaries to concede to them
certain points of church government, that may be granted without
wounding the conscience," wrote Melancthon.[765] But he began to be
very doubtful whether ecclesiastical concessions would not drag with
them doctrinal concessions also. The reform was drifting
away......still a few more fathoms, and it was lost. Already disunion,
trouble, and affright began to spread among its ranks. Melancthon has
become more childish than a child, said one of his friends;[766] and
yet he was so excited, that the Chancellor of Lunenburg having made
some objections to these unprecedented concessions, the little Master
of Arts proudly raised his head, and said with a sharp and harsh tone
of voice: "He who dares assert that the means indicated are not
christian is a liar and a scoundrel."[767] On which the Chancellor
immediately repaid him in his own coin. These expressions cannot,
however, detract from Melancthon's reputation for mildness. After so
many useless efforts, he was exhausted, irritated, and his words cut
the deeper, as they were the less expected from him. He was not the
only one demoralized. Brenz appeared clumsy, rude, and uncivil;
Chancellor Keller had misled the pious Margrave of Brandenburg, and
transformed the courage of this prince into pusillanimity: no other
human support remained to the Elector than his chancellor Brück. And
even this firm man began to grow alarmed at his isolation.
[765] Nos politica quædam concessuros quæ sine offensione conscientiæ.
(Corp. Ref. ii. p. 302.)
[766] Philippus ist kindischer denn ein kind warden. (Baumgartner,
Ibid. p. 363.)
[767] Der lüge als ein Bösewichst. (Ibid. p. 364.)
[Sidenote: LUTHER'S LETTERS.]
But he was not alone: the most earnest protests were received from
without. "If it is true that you are making such concessions," said
their affrighted friends to the Saxon divines, "christian liberty is
at an end.[768] What is your pretended concord? a thick cloud that you
raise in the air to eclipse the sun that was beginning to illumine the
Church.[769] Never will the christian people accept conditions so
opposed to the Word of God; and your only gain will be furnishing the
enemies of the Gospel with a specious pretext to butcher those who
remain faithful to it." Among the laymen these convictions were
general. "Better die with Jesus Christ," said all Augsburg,[770] "than
gain the favour of the whole world without him!"
[768] Actum est de christiana libertate. (Baumgartner, Corp. Ref. ii.
p. 295.)
[769] Quid ea concordia aliud esset quam natæ jam et divulgatæ luci
obducere nubem. (Ibid. p. 296.)
[770] Die gange Stadt sagt. (Corp. Ref. ii. p. 297.)
No one felt so much alarm as Luther at the moment when he saw the
glorious edifice that God had raised by his hands on the point of
falling to ruin in those of Melancthon. The day on which this news
arrived, he wrote five letters,--to the Elector, to Melancthon, to
Spalatin, to Jonas, and to Brenz, all equally filled with courage and
with faith.
"I learn," said he, "that you have begun a marvellous work, namely, to
put Luther and the Pope in harmony; but the Pope is unwilling, and
Luther begs to be excused.[771] And if, in despite of them, you
succeed in this affair, then after your example I will bring together
Christ and Belial.
[771] Sed Papa nolet et Lutherus deprecatur. (L. Epp. iv. p. 144.)
"The world I know is full of wranglers who obscure the doctrine of
justification by faith, and of fanatics who persecute it. Do not be
astonished at it, but continue to defend it with courage, for it is
the heel of the seed of the woman that shall bruise the head of the
serpent.[772]
[772] Nam hic est ille unicus calcaneus seminis antiquo serpenti
adversantis. (Ibid. p. 151.)
"Beware also of the jurisdiction of the bishops, for fear we should
have soon to recommence a more terrible struggle than the first. They
will take our concessions widely, very widely, always more widely, and
will give us theirs narrowly, very narrowly, and always more
narrowly.[773] All these negotiations are impossible, unless the Pope
should renounce his Papacy.
[773] Ipsi enim nostras concessiones large, largius, largissime, suas
vero, stricte, strictius, strictissime. (Ibid. p. 145.)
"A pretty motive indeed our adversaries assign! They cannot, say they,
restrain their subjects, if we do not publish everywhere that they
have the truth for them: as if God only taught his Word, in order that
our enemies might at pleasure tyrannize over their people.
[Sidenote: THE WORD ABOVE THE CHURCH.]
"They cry out that we condemn all the Church. No, we do not condemn
it; but as for them, they condemn all the Word of God, and the Word of
God is more than the Church."[774]
[774] Sed ab ipsis totum verbum Dei _quod plus quam ecclesia est_
damnari. (L. Epp. iv. p. 145.)
This important declaration of the Reformers decides the controversy
between the Evangelical Christians and the Papacy: unfortunately we
have often seen Protestants return, on this fundamental point, to the
error of Rome, and set the visible Church above the Word of God.
"I write to you now," continues Luther, "to believe with all of us
(and that through obedience to Jesus Christ), that Campeggio is a
famous demon.[775] I cannot tell how violently these conditions
agitate me which you propose. The plan of Campeggio and the Pope has
been to try us first by threats, and then, if they do not succeed, by
stratagems; you have triumphed over the first attack, and sustained
the terrible coming of Cæsar: now, then, for the second. Act with
courage, and do not yield to the adversaries except what can be proved
with evidence from the very Word of God.
[775] Quod Campeggius est unus magnus et insignis diabolus. (Ibid. p.
147.)
"But if, which Christ forbid! you do not put forward all the Gospel;
if, on the contrary, you shut up that glorious eagle in a sack;
Luther--doubt it not!--Luther will come and gloriously deliver the
eagle.[776] As certainly as Christ lives, that shall be done!"
[776] Veniet, ne dubita, veniet Lutterus, hanc aquilam liberaturus
magnifice. (L. Epp. iv. p. 155.)
[Sidenote: PAPIST INFATUATION.]
Thus spoke Luther, but in vain: everything in Augsburg was tending
towards approaching ruin; Melancthon had a bandage over his eyes that
nothing could tear off. He no longer listened to Luther, and cared not
for popularity. "It does not become us," said he, "to be moved by the
clamours of the vulgar:[777] we must think of peace and of posterity.
If we repeal the episcopal jurisdiction, what will be the consequence
to our descendants? The secular powers care nothing about the
interests of religion.[778] Besides too much dissimilarity in the
Churches is injurious to peace: we must unite with the bishops, lest
the infamy of schism should overwhelm us for ever."[779]
[777] Sed nos nihil decet vulgi clamoribus moveri. (Corp. Ref. ii. p.
303.)
[778] Profani jurisdictionem ecclesiasticam et similia negotia
religionem non curent. (Corp. Ref. ii.)
[779] Ne schismatis infamia perpetuo laboremus. (Ibid.)
They too readily listened to Melancthon, and they vigorously laboured
to bind to the Papacy by the bonds of the hierarchy the Church that
God had wonderfully emancipated. Protestantism rushed blindfold into
the nets of its enemies. Already serious voices announced the return
of the Lutherans into the bosom of the Romish Church. "They are
preparing their defection, and are passing over to the Papists," said
Zwingle.[780] The politic Charles the Fifth so acted that no haughty
word should compromise the victory; but the Roman clergy could not
master themselves: their pride, their insolence increased every day.
"One would never believe," said Melancthon, "the airs of triumph which
the Papists give themselves." There was good reason! the agreement was
on the verge of conclusion: yet one or two steps.......and then, woe
to Reform!
[780] Lutherani defectionem parant ad Papistas. (Zw. Epp. ii. p. 461.)
Who could prevent this desolating ruin? It was Luther who pronounced
the name towards which all eyes should be turned: "Christ lives," said
he, "and he by whom the violence of our enemies has been conquered
will give us strength to surmount their wiles." This was in truth the
only resource, and it did not fail the Reform.
[Sidenote: A NEW COMMISSION.]
If the Roman hierarchy had been willing, under certain admissible
conditions, to receive the Protestants who were ready to capitulate,
it was all over with them. When once it held them in its arms, it
would have stifled them; but God blinded the Papacy, and thus saved
his Church. "No concessions," had declared the Romish senate; and
Campeggio, elated with his victory, repeated, "No concessions!" He
moved heaven and earth to inflame the Catholic zeal of Charles in this
decisive moment. From the Emperor he passed to the princes. "Celibacy,
confession, the withdrawal of the cup, private masses!" exclaimed he:
"all these are obligatory: we must have all." This was saying to the
Evangelical Christians, as the Samnites to the ancient Romans: "Here
are the Caudine Forks: pass through them!"
The Protestants saw the yoke, and shuddered. God revived the courage
of the confessors in their weakened hearts. They raised their heads,
and rejected this humiliating capitulation. The commission was
immediately dissolved.
This was a great deliverance; but soon appeared a fresh danger. The
Evangelical Christians should have immediately quitted Augsburg; but,
said one of them,[781] "Satan, disguised as an angel of light, blinded
the eyes of their understanding." They remained.
[781] Baumgartner to Spengler. (Corp. Ref. ii. p. 363.)
All was not yet lost for Rome, and the spirit of falsehood and of
cunning might again renew its attacks.
It was believed at court that this disagreeable termination of the
commission was to be ascribed to some wrong-headed individuals, and
particularly to Duke George. They therefore resolved to name another,
composed of six members only: on the one side, Eck, with the
chancellors of Cologne and Baden; on the other, Melancthon, with the
chancellors Brück and Heller. The Protestants consented, and all was
begun anew.
[Sidenote: THE LANDGRAVE'S FIRMNESS.]
The alarm then increased among the most decided followers of the
Reformation. "If we expose ourselves unceasingly to new dangers, must
we not succumb at last?"[782] The deputies of Nuremberg in particular
declared that their city would never place itself again under the
detested yoke of the bishops. "It is the advice of the undecided
Erasmus that Melancthon follows," said they. "Say rather of
Ahithophel" (2 Sam. xv.), replied others. "However it may be," added
they; "if the Pope had bought Melancthon, the latter could have done
nothing better to secure the victory for him."[783]
[782] Fremunt et alii socii ac indignatur regnum Episcoporum restitui.
(Ibid. p. 328.)
[783] Si conductus quanta ipse voluisset pecunia a Papa esset. (Corp.
Ref. ii. p. 333.)
The Landgrave was especially indignant at this cowardice.
"Melancthon," wrote he to Zwingle, "walks backwards like a crab."[784]
From Friedwald, whither he had repaired after his flight from
Augsburg, Philip of Hesse endeavoured to check the fall of
Protestantism. "When we begin to yield, we always yield more," wrote
he to his ministers at Augsburg. "Declare therefore to my allies that
I reject these perfidious conciliations. If we are Christians, what we
should pursue is, not our own advantage, but the consolation of so
many weary and afflicted consciences, for whom there is no salvation
if we take away the Word of God. The bishops are not real bishops, for
they speak not according to the Holy Scriptures. If we acknowledge
them, what would happen? They would remove our ministers, oppress the
Gospel, re-establish ancient abuses, and the last state would be worse
than the first. If the Papists will permit the free preaching of the
pure Gospel, let us come to an understanding with them; for the truth
will be the strongest, and will root out all the rest. But if
not!--No. This is the moment, not to yield, but to remain firm even to
the death. Baffle these fearful combinations of Melancthon, and tell,
from me, the deputies of the cities to be men, and not women.[785] Let
us fear nothing: God is with us."
[784] Retro it, ut cancer. (Zw. Epp. ii. p. 506.)
[785] Das sie nicht weyber seyen sondern männer. (Corp. Ref. ii. p.
327.)
[Sidenote: THE TWO PHANTOMS.]
Melancthon and his friends, thus attacked, sought to justify
themselves: on the one hand, they maintained, that if they preserved
the doctrine it would finally overthrow the hierarchy. But then why
restore it? Was it not more than doubtful whether a doctrine so
enfeebled would still retain strength sufficient to shake the Papacy?
On the other hand, Melancthon and his friends pointed out two
phantoms before which they shrunk in affright. The first was _war_: it
was, in their opinion, imminent. "It is not only," said they,
"numberless temporal evils that it will bring with it,--the
devastation of Germany, murder, violation, sacrilege, rapine; but it
will produce spiritual evils more frightful still, and will inevitably
bring on the perturbation of all religion."[786] The second phantom
was the supremacy of the state. Melancthon and his friends foresaw the
dependence to which the princes would reduce the Church, the
increasing secularization of its institutions and of its instruments,
the spiritual death that would result, and they shrunk back with
terror from the frightful prospect. "Good men do not think that the
court should regulate the ministry of the Church,"[787] said Brenz.
"Have you not yourselves experienced," added he ironically, "with what
wisdom and mildness these boors ('tis thus I denominate the officials
and prefects of the princes) treat the ministers of the Church, and
the Church itself. Rather die seven times!"--"I see," exclaimed
Melancthon, "what a Church we shall have if the ecclesiastical
government is abolished. I discover in the future a tyranny far more
intolerable than that which has existed to this day."[788] Then, bowed
down by the accusations that poured upon him from every side, the
unhappy Philip exclaimed: "If it is I who have aroused this tempest, I
pray his majesty to throw me, like Jonas, into the sea, and to drag me
out only to give me up to torture and to the stake."[789]
[786] Confusio et perturbatio religionum. (Corp. Ref. ii. p. 382.)
[787] Ut aula ministerium in ecclesia ordinet bonis non videtur
consultum. (Ibid. p. 362.)
[788] Video postea multo intolerabiliorem futuram tyrannidem quam
unquam antea fuisse. (Corp. Ref. ii. p. 334.)
[789] Si mea causa hæc tempestas coacta est, me statim velut Jonam in
mare ejiciat. (Ibid. p. 382.)
[Sidenote: ROME AND CHRISTIANITY.]
The Romish episcopacy once recognised, all seemed easy. In the
Commission of Six, they conceded the cup to the laity, marriage to the
pastors, and the article of prayer to saints appeared of little
importance. But they stopped at three doctrines which the Evangelicals
could not yield. The first was the necessity of human satisfaction for
the remission of the penalties of sin; the second, the idea of
something meritorious in every good work; the third, the utility of
private masses. "Ah!" quickly replied Campeggio to Charles the Fifth,
"I would rather be cut in pieces than concede anything about
Masses."[790]
[790] Er wollte sich ehe auf Stücker Zureissen lassen. (L. Opp. xx. p.
328.)
"What!" replied the politicians, "when you agree on all the great
doctrines of salvation, will you for ever rend the unity of the Church
for three such trivial articles? Let the theologians make a last
effort, and we shall see the two parties unite, and Rome embrace
Wittemberg."
[Sidenote: IRRITATION.]
It was not so: under these three points was concealed a whole system.
On the Roman side, they entertained the idea that certain works gain
the Divine favour, independently of the disposition of him who
performs them, and by virtue of the will of the Church. On the
Evangelical side, on the contrary, they felt a conviction that these
external ordinances were mere human traditions, and that the only
thing which procured man the Divine favour was the work that God
accomplished by Christ on the cross; while the only thing that put him
in possession of this favour was the work of regeneration that Christ
accomplishes by his Spirit in the heart of the sinner. The Romanists,
by maintaining their three articles, said: "the Church saves," which
is the essential doctrine of Rome; the Evangelicals, by rejecting
them, said: "Jesus Christ alone saves," which is Christianity itself.
This is the great antithesis which then existed, and which still
separates the two Churches. With these three points, which placed
souls under her dependence, Rome justly expected to recover
everything; and she showed by her perseverance that she understood her
position. But the Evangelicals were not disposed to abandon theirs.
The Christian principle was maintained against the ecclesiastical
principle which aspired to swallow it up: Jesus Christ stood firm in
presence of the Church, and it was seen that henceforward all
conferences were superfluous.
Time pressed: for two months and a half Charles the Fifth had been
labouring in Augsburg, and his pride suffered because four or five
theologians checked the triumphal progress of the conqueror of Pavia.
"What!" said they to him, "a few days sufficed to overthrow the King
of France and the Pope, and you cannot succeed with these Gospellers!"
They determined on breaking off the conferences. Eck, irritated
because neither stratagem nor terror had been effectual, could not
master himself in the presence of the Protestants. "Ah!" exclaimed he,
at the moment of separation, "why did not the Emperor, when he entered
Germany, make a general inquest about the Lutherans? He would then
have heard arrogant answers, witnessed monsters of heresy, and his
zeal suddenly taking fire, would have led him to destroy all this
faction.[791] But now Brück's mild language and Melancthon's
concessions prevent him from getting so angry as the cause requires."
Eck said these words with a smile; but they expressed all his
thoughts. The colloquy terminated on the 30th of August.
[791] Hæc inflammassent Imperatorem ad totam hanc factionem delendam.
(Corp. Ref. ii. p. 335.)
The Romish states made their report to the Emperor. They were face to
face, three steps only from each other, without either side being able
to approach nearer, even by a hair's breadth.
[Sidenote: THE GORDIAN KNOT.]
Thus, then, Melancthon had failed; and his enormous concessions were
found useless. From a false love of peace, he had set his heart on an
impossibility. Melancthon was at the bottom a really Christian soul.
God preserved him from his great weakness, and broke the clue that was
about to lead him to destruction. Nothing could have been more
fortunate for the Reformation than Melancthon's failure; but nothing
could, at the same time, have been more fortunate for himself: his
friends saw that though he was willing to yield much, he could not go
so far as to yield Christ himself, and his defeat justified him in the
eyes of the Protestants.
The Elector of Saxony and the Margrave of Brandenburg sent to beg
Charles's leave to depart. The latter refused at first rather rudely,
but at last he began to conjure the princes not to create by their
departure new obstacles to the arrangements they soon hoped to be able
to conclude.[792] We shall see of what nature these arrangements were.
[792] Antwort des Kaisers, &c. (Urkund. ii. p. 313.)
They appeared to redouble their exertions. If they now let the clue
slip, it is lost for ever: they laboured accordingly to reunite the
two ends. There were conferences in the gardens, conferences at the
churches, at St. George's, at St. Maurice's, between the Duke of
Brunswick and John Frederick the Elector's son, the Chancellors of
Baden and of Saxony, the Chancellor of Liege and Melancthon; but all
these attempts were unavailing. It was to other means they were going
to have recourse.
Charles the Fifth had resolved to take the affair in hand, and to cut
the Gordian knot, which neither doctor nor princes could untie.
Irritated at seeing his advances spurned and his authority
compromised, he thought that the moment was come for drawing the
sword. On the 4th September the members of the Roman party, who were
still endeavouring to gain over the Protestants, whispered these
frightful intentions in Melancthon's ears. "We scarcely dare mention
it," said they: "the sword is already in the Emperor's hands, and
certain people exasperate him more and more. He is not easily enraged,
but once angry it is impossible to quiet him."[793]
[793] Nescio an ausim dicere, jam ferrum in manu Cæsaris esse. (Corp.
Ref. ii. p. 342.)
[Sidenote: ALARM IN ROME.]
Charles had reason to appear exacting and terrible. He had at length
obtained from Rome an unexpected concession--a council. Clement VII.
had laid the Emperor's request before a Congregation: "How will men
who reject the ancient councils submit to a new one?" they had
replied. Clement himself had no wish for such an assembly. His birth
and his conduct made him equally dread it.[794] However, his promises
at the Castle of St. Angelo and at Bologna rendered it impossible for
him to give a decided refusal. He answered, therefore, that "the
remedy would be worse than the disease;[795] but that if the Emperor,
who was so good a Catholic, judged a council absolutely necessary, he
would consent to it, under the express condition, however, that the
Protestants should submit in the meanwhile to the doctrines and rites
of the Church." Then as the place of meeting he appointed Rome!
[794] In eam (concilii celebrationem) Pontificis animus haud
propendebatur. (Pallavicini. i. p. 251.)
[795] Al contrario, remedio e piu pericoloso e per partorir maggiori
mali. (Lettere de Principe, ii. p. 197.)
Scarcely had the news of this concession spread abroad, than the fear
of a Reformation froze the Papal court. The public charges of the
Papacy, which were altogether venal, immediately fell, says a
cardinal, and were offered at the lowest price,[796] without even
being able to find purchasers.[797] The Papacy was compromised; the
merchandise was in great danger; and the _price current_ immediately
declined on the Roman exchange.
[796] Evulgatus concilii rumor......publica Roma munera......jam in
vilissimum pretium decidissent. (Pallav. i. p. 251.)
[797] Che non se non trovano danari. (Lett. di Prin. iii. p. 5.)
On Wednesday, 7th September, at two in the afternoon, the Protestant
princes and deputies having been introduced into the chamber of
Charles the Fifth, the Count-palatine said to them, "that the Emperor,
considering their small number, had not expected they would uphold new
sects against the ancient usages of the Universal Church; that,
nevertheless, being desirous of appearing to the last full of
kindness, he would require of his Holiness the convocation of a
council; but that in the meanwhile they should return immediately into
the bosom of the Catholic Church, and restore everything to its
ancient footing."[798]
[798] Interim restitui debere omnia Papistis. (Corp. Ref. ii. p. 355.
See also _Erklärung des Kaisers Karl_, v. Urkunden, ii. p. 391.)
[Sidenote: MENACES.]
The Protestants replied on the morrow, the 8th September, that they
had not stirred up new sects contrary to the Holy Scriptures;[799]
that, quite the reverse, if they had not agreed with their
adversaries, it was because they had desired to remain faithful to the
Word of God; that by convoking in Germany a general, free, and
christian council, it would only be doing what preceding diets had
promised; but that nothing should compel them to re-establish in their
churches an order of things opposed to the commandments of God.
[799] Nit neue, Secten wieder die heilige Schrifft. (Brück. Apol. p.
136.)
It was eight in the evening when, after a long deliberation, the
Protestants were again called in. "His majesty," said George Truchses
to them, "is equally astonished both that the Catholic members of the
commissions have accorded so much, and that the Protestant members
have refused everything. What is your party in the presence of his
imperial majesty, of his Papal holiness, of the electors, princes,
estates of the Empire, and other kings, rulers, and potentates of
Christendom? It is but just that the minority should yield to the
majority. Do you desire the means of conciliation to be protracted, or
do you persist in your answer? Speak frankly; for if you persist, the
Emperor will immediately see to the defence of the Church. To-morrow
at one o'clock you will bring your final decision."
Never had such threatening words issued from Charles's mouth. It was
evident he wished to subdue the Protestants by terror; but this end
was not attained. They replied the next day but one--a day more having
been accorded them--that new attempts at conciliation would only
fatigue the Emperor and the diet; that they only required regulations
to maintain political peace until the assembling of the council.[800]
"Enough," replied the redoubtable Emperor; "I will reflect upon it;
but in the mean time let no one quit Augsburg."
[800] Urkunden. ii. p. 410; Brück, Apol. p. 139.
[Sidenote: ALTERCATIONS.]
Charles the Fifth was embarrassed in a labyrinth from which he knew
not how to escape. The state had resolved to interfere with the
Church, and saw itself compelled to have immediate recourse to its
_ultima ratio_--the sword. Charles did not desire war, and yet how
could he now avoid it? If he did not execute his threats, his dignity
was compromised, and his authority rendered contemptible. He sought an
outlet on one side or the other, but could find none. It therefore
only remained for him to close his eyes, and rush forward without
knowing what might happen. These thoughts disturbed him: these cares
preyed upon him; he was utterly confounded.
It was now that the Elector sent to beg Charles would not be offended
if he left Augsburg. "Let him await my answer," abruptly replied the
Emperor; and the Elector having rejoined that he would send his
ministers to explain his motives to his majesty: "Not so many
speeches," resumed Charles, with irritation; "let the Elector say
whether he will stay or not!"[801]
[801] Kurtz mit Solchen worten ob er erwarten wolte oder nicht?
(Brück, Apol. p. 143.)
[Sidenote: PROTESTANTISM RESISTS.]
A rumour of the altercation between these two powerful princes having
spread abroad, the alarm became universal; it was thought war would
break out immediately, and there was a great cry in all Augsburg.[802]
It was evening: men were running to and fro; they rushed into the
hotels of the princes and of the Protestant deputies, and addressed
them with the severest reproaches. "His imperial majesty," said they,
"is about to have recourse to the most energetic measures!" They even
declared that hostilities had begun: it was whispered that the
commander of Horneck (Walter of Kronberg), elected by the Emperor
grand-master of the Teutonic order, was about to enter Prussia with an
army, and dispossess Duke Albert, converted by Luther.[803] Two nights
successively the same tumult was repeated. They shouted, they
quarrelled, they fought, particularly in and before the mansions of
the princes: the war was nearly commencing in Augsburg.
[802] Ein beschwerlich Geschrey zu Augsbourgden selben abend
ausgebrochen. (Ibid. p. 145.)
[803] Man würde ein Kriegs-volk in Preussen Schicken. (Brück, Apol. p.
143.)
At that crisis (12th September), John Frederick, prince-electoral of
Saxony, quitted the city.
On the same day, or on the morrow, Jerome Wehe, chancellor of Baden,
and Count Truchses on the one side; Chancellor Brück and Melancthon on
the other, met at six in the morning in the church of St.
Maurice.[804]
[804] Ibid. p. 155-160.
Charles, notwithstanding his threats, could not decide on employing
force. He could no doubt by a single word to his Spanish bands or to
his German lansquenets have seized on these inflexible men, and
treated them like Moors. But how could Charles, a Netherlander, a
Spaniard, who had been absent ten years from the Empire, dare, without
raising all Germany, offer violence to the favourites of the nation?
Would not the Roman-catholic princes themselves see in this act an
infringement of their privileges? War was unseasonable. "Lutheranism
is extending already from the Baltic to the Alps," wrote Erasmus to
the legate: "You have but one thing to do: tolerate it."[805]
[805] A mare Baltico ad Helvetios. (Erasm. Epp. xiv. p. 1.)
The negotiation begun in the Church of St. Maurice was continued
between the Margrave of Brandenburg and Count Truchses. The Roman
party only sought to save appearances, and did not hesitate, besides,
to sacrifice everything. It asked merely for a few theatrical
decorations--that the Mass should be celebrated in the sacerdotal
garment, with chanting, reading, ceremonies, and its two canons.[806]
All the rest was referred to the next council, and the Protestants,
till then, should conduct themselves so as to render account to God,
to the council, and to his majesty.
[806] Ingewöhnlichen Kleidungen mit Gesang und Lesen. (Urk. ii. p.
418.) The canon was a frame of card-board placed on the altar before
the priest, and which contained the Apostles' Creed with various
prayers.
[Sidenote: LUTHER'S EXHORTATION.]
But on the side of the Protestants the wind had also changed. Now they
will no longer have peace with Rome: the scales had at last fallen
from their eyes, and they discovered with affright the abyss into
which they had so nearly plunged. Jonas, Spalatin, and even Melancthon
were agreed. "We have hitherto obeyed the commandment of St. Paul, _Be
at peace with all men_," said they; "now we must obey this commandment
of Christ, _Beware ye of the leaven of the Pharisees, which is
hypocrisy_. On the side of our adversaries is nothing but cunning and
perfidy, and their only aim is to stifle our doctrine, which is truth
itself.[807] They hope to save the abominable articles of Purgatory,
Indulgences, and the Papacy, because we have passed them by in
silence.[808] Let us beware of betraying Christ and his Word in order
to please antichrist and the devil."[809]
[807] Estel List gefährliche Tücke, &c. (Jonas. Urkund. ii. p. 423.)
[808] Die gräuliche artikel. (Spalat. Ibid. p. 428.) De Primatu Papæ,
de Purgatorio, de Indulgentiis. (Melancthon, Cord. Ref. ii. p. 374.)
[809] Dem Teufel und antichrist zu gefallen. (Urk. ii. p. 431.)
Luther at the same time redoubled his entreaties to withdraw his
friends from Augsburg. "Return, return," cried he to them; "return,
even if it must be so, cursed by the Pope and the Emperor.[810] You
have confessed Jesus Christ, offered peace, obeyed Charles, supported
insults, and endured blasphemies. I will canonize you, I, as faithful
members of Jesus Christ. You have done enough, and more than enough:
now it is for the Lord to act, and he will act! They have our
Confession, they have the Gospel; let them receive it, if they will;
and if they will not, let them go----. If a war should come, let it
come! We have prayed enough; and we have discussed enough. The Lord is
preparing our adversaries as the victim for the sacrifice; he will
destroy their magnificence, and deliver his people. Yes! he will
preserve us even from Babylon, and from her burning walls."
[810] Vel maledicti a Papa et Cæsare. (L. Epp. iv. p. 162-171.)
[Sidenote: THE ELECTOR OF SAXONY.]
XII. Thus Luther gave the signal of departure. They replied to the
Reformer's appeal, and all prepared to quit Augsburg on Saturday, 17th
September. At ten at night Duke Ernest of Luneburg assembled the
deputies of Nuremberg and the ministers of the Landgrave in his hotel,
and announced to them that the Elector was determined to leave the
next morning, without informing any one, and that he would accompany
him. "Keep the secret," said he to them, "and know that, if peace
cannot be preserved, it will be a trifling matter for me to lose,
combating with you, all that God has given me."[811]
[811] Alles das, so Ihm Gots geben hätt, dorob zu vertieren ein
geringes wäre. (Corp. Ref. ii. p. 379.)
The Elector's preparations betrayed his intentions. In the middle of
the night Duke Henry of Brunswick arrived hastily at his hotel,
beseeching him to wait,[812] and, towards morning, Counts Truchses and
Mansfeldt announced that, on the morrow between seven and eight, the
Emperor would give him his _congé_.
[812] In der selben Nacht. (Corp. Ref. ii. p. 379.)
On Monday, 19th September, the Elector purposing to leave Augsburg
immediately after his audience with Charles, breakfasted at seven
o'clock, then sent off his baggage and his cooks,[813] and ordered his
officers to be ready at ten o'clock. At the moment when John quitted
the hotel to wait upon the Emperor, all the members of his household
were drawn up on each side booted and spurred;[814] but, having been
introduced to Charles, he was requested to wait two, four, or six days
longer.
[813] Præmissis fere omnibus impedimentis una cum cocis. (Corp. Ref.
ii. p. 385.)
[814] Gestiefelt und gespornt. (Ibid. p. 380.)
[Sidenote: THE RECESS OF AUGSBURG.]
As soon as the Elector was alone with his allies, his indignation
burst forth, and he even became violent. "This new delay will end in
nothing,"[815] he said; "I am resolved to set out, happen what may. It
seems to me, from the manner in which things are arranged, that I have
now completely the air of a prisoner." The Margrave of Brandenburg
begged him to be calm. "I shall go," the Elector still replied. At
last he yielded, and having appeared again before Charles the Fifth,
he said, "I will wait until Friday next; and, if nothing is done by
that time, I shall leave forthwith."
[815] Etwas darob schwermütig und hitzig erzeight. (Ibid. p. 380.)
Great was the anxiety of the Protestants during these four days of
expectation. Most of them doubted not that, by acceding to Charles's
prayers, they had delivered themselves into the hands of their
enemies. "The Emperor is deliberating whether he ought to hang us or
let us live," wrote Brenz.[816] Fresh negotiations of Truchses were
without success.[817]
[816] Adhuc deliberat Cæsar pendendum ne nobis sit, an diutius
vivendum. (Corp. Ref. ii.)
[817] Urkunden. ii. p. 455-472.
All that now remained for the Emperor was to draw up, in common with
the Romish states, the _recess_ of the diet. This was done; and, that
the Protestants might not complain of its having been prepared without
their knowledge, he assembled them in his palace on Thursday, 22d
September, the day previous to that fixed for the Elector's departure,
and had his project read to them by the Count-palatine. This project
was insult and war. The Emperor granted to the Elector, the five
princes, and the six cities,[818] a delay of six months, until the
15th April next year, to come to an arrangement with the Church, the
Pope, the Emperor, and all the princes and monarchs of Christendom.
This was clearly announcing to them that the Romanists were very
willing to delay until the usual period for bringing armies into the
field.
[818] Nuremberg and Rentlingen, to which were added the cities of
Kempten, Heilbrunn, Windsheim, and Weissemberg. (Corp Ref. ii. p.
474-478.)
[Sidenote: IRRITATING LANGUAGE.]
Nor was this all: this delay was granted only on the express condition
that the Protestants should immediately join the Emperor in reducing
the Anabaptists, and all those who opposed the holy sacrament, by
which were meant the Zwinglian cities. He wished by this means to tie
the hands of the Protestants, and prevent the two families of the
Reform from uniting during the winter.
Finally, the Protestants were forbidden to make any innovations, to
print or sell anything on the objects of faith, or to draw any one
whatever to their _sect_, "since the Confession had been soundly
refuted by the Holy Scriptures." Thus they officially proclaimed the
Reform a _sect_, and a sect contrary to the Word of God.
Nothing was more calculated to displease the friends of the Gospel,
who remained in Charles's presence astonished, alarmed, and
indignant.[819] This had been foreseen; and, at the moment when the
Protestants were about to enter the Emperor's chamber, Truchses and
Wehe, making signs to them, mysteriously slipped a paper into their
hands, containing a promise that, if, on the 15th April, the
Protestants required a prolongation of the delay, their request would
certainly be granted.[820] But Brück, to whom the paper was given, was
not deceived. "A subtle ambuscade," said he; "a masterpiece of
knavery! God will save his own, and will not permit them to fall into
the snare."[821] This trick, in fact, served only still more to
increase the courage of the Protestants.
[819] Protestantes vehementer hoc decreto minime expectato territi
(Seck. ii. p. 200.)
[820] Brück, Apologie, p. 182.
[821] Betrüge, meisterstuck, aber Gott errettet die sernen. (Ibid.)
[Sidenote: INTIMIDATION.]
Brück, without discussing the _recess_ in a political point of view,
confined himself to what was principally at stake, the Word of God.
"We maintain," said he, "that our Confession is so based on the holy
Word of God, that it is impossible to refute it. We consider it as the
very truth of God, and we hope by it to stand one day before the
judgment-seat of the Lord." He then announced that the Protestants had
refuted the Refutation of the Romish theologians, and holding in his
hand the famous Apology of the Confession of Augsburg written by
Melancthon, he stepped forward, and offered it to Charles the Fifth.
The Count-palatine took it, and the Emperor was already stretching out
his hand, when Ferdinand having whispered a few words, he motioned the
Count, who immediately returned the Apology to Doctor Brück.[822] This
paper and the "Commonplaces," are the masterpieces of the Reformer.
The embarrassed Emperor told the Protestants to come again at eight
the next morning.
[822] Auf König Ferdinandus wincke wieder geben. (Apologie, p. 184.)
Charles the Fifth, resolving to employ every means to get his decree
accepted, began by entreaties; and scarcely was the Margrave of
Brandenburg seated to take his evening repast, when Truchses and Wehe,
appearing before him, used every kind of discourse and argument, but
without success.[823]
[823] Nach essen allerley Rede Disputation und Persuasion furgewendt.
(Urk. ii. p. 601.)
The next day (Friday, 23d September), the Evangelical princes and the
deputies of the cities, assembling at five in the morning in the
Margrave's hotel, the _recess_ was there read anew in the presence of
Truchses and Wehe, and Chancellor Brück detailed seven reasons for its
rejection. "I undertake," said Wehe, "to translate the _recess_ into
German in such a manner that you can accept it. As for the word
_sect_, in particular, it is the clerk who placed it there by
mistake."[824] The mediators retired in haste to communicate to
Charles the complaints of the Protestants.
[824] Sondern vom Schreiber gesetzt, der dis nicht geacht. (Urk. ii.
p. 606.)
[Sidenote: FINAL INTERVIEW.]
Charles and his ministers gave up every idea of reconciliation, and
hoped for nothing except through fear. The Protestants having arrived
at eight o'clock at the imperial palace, they were made to wait an
hour; the Elector of Brandenburg then said to them in Charles's name:
"His majesty is astonished beyond measure that you still maintain your
doctrine to be based on the holy Scriptures. If you said the truth,
his majesty's ancestors, so many kings and emperors, and even the
ancestors of the Elector of Saxony, would have been heretics! There is
no Gospel, there is no Scripture, that imposes on us the obligation
of seizing by violence the goods of another, and of saying afterwards
that we cannot conscientiously restore them. It is for this reason,"
added Joachim, after these words, which he had accompanied with a
sardonic smile, "I am commissioned to inform you, that if you refuse
the _recess_, all the Germanic states will place their lives and their
property at the Emperor's disposal, and his majesty himself will
employ the resources of all his kingdoms to complete this affair
before leaving the Empire."
"We do not accept it," replied the Protestants firmly,--"His majesty
also has a conscience," then resumed the Elector of Brandenburg, in a
harsh tone; "and if you do not submit, he will concert with the Pope
and the other potentates on the best means of extirpating this sect
and its new errors." But in vain did they add threat to threat: the
Protestants remained calm, respectful, and unshaken. "Our enemies,
destitute of all confidence in God!" said they, "would shake like a
reed in presence of the Emperor's anger, and they imagine that we
should tremble in like manner; but we have called unto God, and he
will keep us faithful to his truth."
The Protestants then prepared to take their final leave of the
Emperor. This prince, whose patience had been put to a severe trial,
approached to shake hands according to custom: and beginning with the
Elector of Saxony, he said to him in a low voice: "Uncle, uncle! I
should never have expected this of you." The Elector was deeply
affected: his eyes filled with tears: but, firm and resolute, he bent
his head and quitted Charles without reply. It was now two in the
afternoon.
[Sidenote: MESSAGES OF PEACE.]
While the Protestants were returning to their hotels, calm and happy,
the Romish princes returned to theirs, confused and dispirited, uneasy
and divided. They doubted not that the _congé_ that had just been
given the Protestants would be regarded by them as a declaration of
war, and that on quitting Augsburg, they would rush to arms. This
thought terrified them. Accordingly, the Elector of Saxony had hardly
reached his palace, when he saw Dr. Ruhel, councillor of the Elector
of Mentz, hastening towards him, commissioned by his master to deliver
this message: "Although my brother the Elector (Joachim of
Brandenburg) has declared that all the states of the Empire are ready
to support the Emperor against you, know that both myself and the
ministers of the Elector-palatine and of the Elector of Treves
immediately declared to his majesty that we do not adhere to this
declaration, seeing that we think very favourably of you.[825] I
intended saying this to the Emperor in your presence, but you left so
precipitately, that I was unable."
[825] Wüssten auch nicht anders denn wohl und gut. (Urk. p. 210.)
Thus spoke the primate of the German Church, and even the choice of
his messenger was significant: Dr. Ruhel was Luther's brother-in-law.
John begged him to thank his master.
As this envoy retired, there arrived one of the gentlemen of Duke
Henry of Brunswick, a zealous Romanist. He was at first refused
admittance on account of the departure, but returned hastily, just as
Brück's carriage was leaving the court-yard of the hotel. Approaching
the carriage-door, he said: "The Duke informs the Elector that he will
endeavour to put things in a better train, and will come this winter
to kill a wild boar with him."[826] Shortly after, the terrible
Ferdinand himself declared that he would seek every means of
preventing an outbreak.[827] All these manifestations of the
affrighted Roman-catholics showed on which side was the real strength.
[826] Ein Sawe fahen helfen. (Ibid. 211.)
[827] Corp. Ref. ii. p. 397.
At three o'clock in the afternoon the Elector of Saxony, accompanied
by the Dukes of Luneburg and the Princes of Anhalt, quitted the walls
of Augsburg. "God be praised," said Luther, "that our dear prince is
at last out of hell."[828]
[828] Ein mal aus de Hölle los ist. (L. Epp. iv. p. 175.)
[Sidenote: RESTORATION OF POPERY.]
As he saw these intrepid princes thus escaping from his hands, Charles
the Fifth gave way to a violence that was not usual with him.[829]
"They want to teach me a new faith," cried he: "but it is not with
the doctrine that we shall finish this matter: we must draw the sword,
and we shall then see who is the strongest."[830] There was a concert
of indignation around him. They were astonished at the audacity of
Brück, who had dared call the Romanists--heretics![831] But nothing
irritated them so much as the spirit of proselytism which in those
glorious days characterized Evangelical Germany; and the anger of the
Papists was particularly directed against the Chancellor of Luneburg,
"who," said they, "had sent more than a hundred ministers into
different places to preach the new doctrine, and who had even publicly
boasted of it."[832]--"Our adversaries thirst for our blood," wrote,
as they heard these complaints, the deputies of Nuremberg, who
remained almost alone at Augsburg.
[829] Der Kaiser ist fast hitzig im Handel. (Corp. Ref. ii. 591.)
[830] Es gehören die Fauste dar zu. (Ibid. p. 592; Urkund. ii. p.
710.)
[831] Fur ketzer angezogen. (Ibid.)
[832] Bis in die Hundert Prediger in andere Lande Schiken helfen
daselbst die neue Lehre zu predigen. (Urkund. ii. p. 646.)
On the 4th October, Charles the Fifth wrote to the Pope; for it was
from Rome that the new crusade was to set out. "The negotiations are
broken off; our adversaries are more obstinate than ever; and I am
resolved to employ my strength and my person in combating them. For
this reason I beg your holiness will demand the support of all
christian princes."
[Sidenote: TUMULT IN THE CHURCH.]
The enterprise began in Augsburg itself. The day on which he wrote to
the Pope, Charles, in honor of St. Francis of Assisi, whose feast it
was, re-established the Cordeliers in that city, and a monk ascending
the pulpit said: "All those who preach that Jesus Christ alone has
made satisfaction for our sins, and that God saves us without regard
to our works, are thorough scoundrels. There are, on the contrary, two
roads to salvation: the common road, namely, the observance of the
commandments; and the perfect road, namely, the ecclesiastical state."
Scarcely was the sermon finished ere they began to remove the benches
placed in the church for the Evangelical preaching, breaking them
violently (for they were fixed with chains), and throwing them one
upon another. Within these consecrated walls two monks, in particular,
armed with hammers and pincers, tossed their arms, and shouted like
men possessed. "From this frightful uproar," exclaimed some, "one
would say they were pulling down a house."[833] It was in truth the
house of God that they wished to begin destroying.
[833] Ein alt Haus abbrechen. (Corp. Ref. ii. p. 400.)
After the tumult was appeased, they sang Mass; then a Spaniard
desiring to recommence breaking the benches, and being prevented by
one of the citizens, they began to hurl chairs at each other; one of
the monks, leaving the choir, ran up to them and was soon dragged into
the fray; at length the captain of police arrived with his men, who
distributed their well-directed blows on every side. Thus recommenced
in Germany the restoration of Roman-catholicism: popular violence has
often been one of its most powerful allies.
On the 13th October the _recess_ was read to all the Romish states,
and on the same day they concluded a Roman league.[834]
[834] Ratschlag, &c. (Urkund. ii. 737-740.)
Two cities had signed the Confession, and two others had assented to
it; the Imperialists hoped, however, that these powerless
municipalities, affrighted at the imperial authority, would withdraw
from the Protestant union. But on the 17th October, instead of two or
four cities, sixteen imperial cities, among which were the most
important in Germany, declared it was impossible to grant any support
against the Turks, so long as public peace was not secured in Germany
itself.[835]
[835] Wo sie nicht einen gemeinen Friedensversichert. (Corp. Ref. ii.
pp. 411, 416.)
[Sidenote: UNION OF THE CHURCHES.]
An event more formidable to Charles had just taken place. The unity of
the Reformation had prevailed. "We are one in the fundamental articles
of faith," had said the Zwinglian cities, "and in particular
(notwithstanding some disputes about words among our theologians), we
are _one_ in the doctrine of the communion in the body and blood of
our Lord. Receive us." The Saxon deputies immediately gave their
hands. Nothing unites the children of God so much as the violence of
their adversaries. "Let us unite," said all, "for the consolation of
our brethren and the terror of our enemies."[836]
[836] Diesem Theil desto mehr Freude und Trost und dem gegentheil
Erschrecken. (Urkund. ii. p. 728.)
In vain did Charles, who was intent on keeping up the division among
the Protestants, convoke the deputies of the Zwinglian cities; in
vain, desiring to render them odious, had he accused them of fastening
a consecrated wafer to a wall and firing bullets at it;[837] in vain
did he overwhelm them with fierce threats;--all his efforts were
useless. At length the Evangelical party was one.
[837] An eine Wand geheftet und dazu geschossen. (Corp. Ref. ii. p.
423.)
The alarm increased among the Roman party, who resolved on fresh
concessions. "The Protestants call for public peace," said they: "well
then, let us draw up articles of peace." But, on the 29th October, the
Protestants refused these offers, because the Emperor enjoined peace
to all the world, without binding himself. "An Emperor has the right
to command peace to his subjects," haughtily answered Charles; "but it
has never been heard that he commanded it to himself."[838]
[838] These negotiations will be found in Forstermann's Urkunden, pp.
750-793.
Nothing remained but to draw the sword; and for that Charles made
every preparation. On the 25th October, he wrote to the cardinals at
Rome: "We inform you that we shall spare neither kingdoms nor
lordships; and that we shall venture even our soul and our body to
complete things so necessary."
[Sidenote: CLOSE OF THE DIET.]
Scarcely had Charles's letter been received, before his major-domo,
Pedro de la Cueva, arrived in Rome by express. "The season is now too
far advanced to attack the Lutherans immediately," said he to the
Pope; "but prepare everything for this enterprise. His majesty thinks
it his duty to prefer before all things the accomplishment of your
designs." Thus Clement and the Emperor were also united, and both
sides began to concentrate their forces.
On the evening of the 11th November, the _recess_ was read to the
Protestant deputies, and on the 12th they rejected it, declaring that
they did not acknowledge the Emperor's power to command in matters of
faith.[839] The deputies of Hesse and of Saxony departed immediately
after, and on the 19th November the _recess_ was solemnly read in the
presence of Charles the Fifth, and of the princes and deputies who
were still in Augsburg. This report was more hostile than the project
communicated to the Protestants. It bore, among other things (this is
only a sample of the urbanity of this official doctrine), that "to
deny free-will was the error not of a man, but of a brute."--"We beg
his majesty," said the Elector Joachim, after it was read, "not to
leave Germany, until by his cares one sole and same faith be
re-established in all the Empire."
[839] Urkunden, ii. p. 823; Corp. Ref. ii. p. 437.
The Emperor replied, that he would not go farther than his states of
the Low Countries. They desired deeds should follow close upon words.
It was then nearly seven in the evening; a few torches, lighted here
and there by the ushers, and casting a pale light, alone illuminated
this assembly: they separated without seeing each other; and thus
ended, as it were by stealth, that diet so pompously announced to the
christian world.
On the 22d November, the _recess_ was made public, and two days after
Charles the Fifth set out for Cologne. The ruler of two worlds had
seen all his power baffled by a few Christians; and he who had entered
the imperial city in triumph, now quitted it gloomy, silent, and
dispirited. The mightiest power of the earth was broken against the
power of God.
[Sidenote: ATTACK ON GENEVA.]
But the Emperor's ministers and officers, excited by the Pope,
displayed so much the more energy. The states of the Empire were bound
to furnish Charles for three years, 40,000 foot, 8000 horse, and a
considerable sum of money;[840] the Margrave Henry of Zenete, the
Count of Nassau, and other nobles, made considerable levies on the
side of the Rhine; a captain going through the Black Forest called its
rude inhabitants to his standard, and there enrolled six companies of
lansquenets; King Ferdinand had written to all the knights of the
Tyrol and of Wurtemberg to gird on their cuirasses and to seize their
swords; Joachim of Talheim collected the Spanish bands in the Low
Countries, and ordered them towards the Rhine; Peter Scher solicited
from the Duke of Lorraine the aid of his arms; and another chief
hastily moved the Spanish army of Florence in the direction of the
Alps. There was every reason to fear that the Germans, even the
Roman-catholics, would take Luther's part; and hence principally
foreign troops were levied.[841] Nothing but war was talked of in
Augsburg.
[840] 40,000 zu Fuss und 8000 zu Ross. (Corp. Ref. ii. p. 399.)
[841] Legati Norinb. ad Senatum, 11th October. (Corp. Ref. ii. p.
402); Legati Sax. ad Electorem, 10th October. (Urkund. ii. p. 711.)
[Sidenote: JOY OF THE EVANGELICALS.]
On a sudden a strange rumour was heard.[842] The signal is given, said
every one. A free city, lying on the confines of the Germanic and
Roman world,--a city at war with its bishop, in alliance with the
Protestants, and which passes for reformed even before really being
so, has been suddenly attacked. A courier from Strasburg brings this
news to Augsburg, and it circulates throughout the town with the
rapidity of lightning. Three days after Michaelmas, some armed men,
sent by the Duke of Savoy, pillaged the suburbs of Geneva, and
threatened to take possession of the city, and put all to the edge of
the sword. Every one in Augsburg was amazed. "Ho!" exclaimed Charles
the Fifth, in French, "the Duke of Savoy has begun too soon."[843] It
was reported that Magaret, governor of the Low Countries, the Pope,
the Dukes of Lorraine and Guelders, and even the King of France, were
directing their troops against Geneva. It was there that the army of
Rome intended fixing its _point d'appui_. The avalanche was gathering
on the first slopes of the Alps, whence it would rush over all
Switzerland, and then roll into Germany, burying the Gospel and the
Reformation under its huge mass.[844]
[842] Shortly before the close of the diet.
[843] Hatt der Kayser unter andern in Franzosisch geredet. (Ibid. p.
421.)
[844] Geneva expugnata, bellum etiam urbibus Germaniæ Superioris
inferretur. (Corp. Ref. ii. p. 402.)
Never had this sacred cause appeared to be in such great danger, and
never in reality had it gained so noble a triumph. The _coup de main_
attempted on those hills, where six years later Calvin was to take his
station, and plant the standard of Augsburg and of Nazareth, having
failed, all fears were dispelled, and the victory of the confessors of
Christ, for an instant obscured, shone forth anew in all its
splendour.
While the Emperor Charles, surrounded by a numerous train of princes,
was approaching the banks of the Rhine sad and dispirited, the
Evangelical Christians were returning in triumph to their homes.
Luther was the herald of the victory gained at Augsburg by Faith.
"Though our enemies should have around them, beside them, with them,
not only that puissant Roman Emperor, Charles, but still more the
Emperor of the Turks and his Mahomet," said he, "they could not
intimidate, they could not frighten me. It is I who in the strength of
God am resolved to frighten and overthrow them. They shall yield to
me--they shall fall! and I shall remain upright and firm. My life
shall be their headsman, and my death their hell![845]......God blinds
them and hardens their hearts; he is driving them towards the Red Sea:
all the horses of Pharaoh, his chariots and his horsemen, cannot
escape their inevitable destiny. Let them go then, let them perish,
since they will it so![846] As for us, the Lord is with us."
[845] Mein leben soll ihr Henker seyn. (L. Opp. xx. p. 304.)
[846] Vadant igitur et pereant, quomodo sic volunt. (L. Epp. iv. p.
167.)
[Sidenote: ESTABLISHMENT OF PROTESTANTISM.]
Thus the Diet of Augsburg, destined to crush the Reformation, was what
strengthened it for ever. It has been usual to consider the peace of
Augsburg (1555) as the period when the Reform was definitively
established. That is the date of legal Protestantism; Evangelical
Christianity has another--the autumn of 1530. In 1555 was the victory
of the sword and of diplomacy; in 1530 was that of the Word of God and
of Faith; and this latter victory is in our eyes the truest and the
firmest. The evangelical history of the Reformation in Germany is
nearly finished at the epoch we have reached, and the diplomatic
history of legal Protestantism begins. Whatever may be done now,
whatever may be said, the Church of the first ages has reappeared; and
it has reappeared strong enough to show that it will live. There will
still be conferences and discussions; there will still be leagues and
combats; there will even be deplorable defeats; but all that is a
secondary movement. The great movement is accomplished: the cause of
Faith is won by Faith. The effort has been made: the Evangelical
doctrine has taken root in the world, and neither the storms of men,
nor the powers of hell, will ever be able to tear it up.