THE DIET OF SPIRE.
It is reasonable to suppose that the Pope could not have been satisfied
with the great activity of the evangelical party, and the constantly
increasing and noble spread of the gospel. He had but too many adherents
in Germany, who were filled with the most violent rage against the
Evangelical party. DUKE GEORGE of Saxony, who had been frequently
attacked by Luther, especially breathed vengeance. He had in his service
a counsellor, named OTTO VON PACK. It is a mystery to the present day,
how this man came to reveal a pretended secret to the son-in-law of the
Duke, the well-known Landgrave, Philip of Hesse, according to which the
Catholic princes had formed a league against the evangelical states. He
succeeded in presenting the matter in so plausible a manner, that
Philip, who was already inclined to fight, believed it necessary to form
a counter-league. Even the Elector John, who was otherwise more sober
and calm, was of the same opinion. The Landgrave was not satisfied with
mere words, but marched to the frontier with his troops; but the Elector
was prudent enough to ask the opinions of his theologians, among whom
Melanchthon was included.
Their advice was quite temperate. Although they were highly incensed at
this Catholic league, they would hear nothing of an attack. How much
Melanchthon was inclined to a scriptural peace, is shown in a letter
addressed by him to the Elector on the 18th of May, 1528: "To have a
good conscience, and to enjoy the friendship of God, is surely the best
consolation in all afflictions. But if we should begin by seizing the
sword, and commence a war with an evil conscience, we would have lost
this consolation. Great sorrow and cares induce me to write this. God
knows that I do not value my own life so highly, but I am only thinking
how much dishonor might be brought upon the holy Gospel, should your
Electoral Grace begin to war, without previously making use of all means
and ways to preserve the peace, which indeed ought to be done." The
Elector was of the same opinion, but the Landgrave stood prepared to
fight. But when he wrote to his father-in-law, Duke George, he declared
the whole matter to be "an unfounded lying report." Although the
evangelical party could hardly believe this assertion, and perhaps had
reason for it, they were, nevertheless, obliged to put an end to all
further preparations.
Two years before, in the year 1526, a Diet had been held in Spire, which
had taken a turn favorable to the evangelical party. Although the
Catholics demanded that the wicked Edict of Worms should be executed,
they nevertheless did not succeed. The States were divided, and the
Elector of Saxony and the Landgrave Philip were about to leave the Diet,
when King Ferdinand and the Elector of Treves acted as mediators, and
declared that a Christian free council should be held in a year, in
order to settle these religious difficulties. During this time each one
should remain quiet and peaceful. The princes promised to act as they
wished to answer for it before God and the Emperor, or in their own
words: "During the meantime, until a council shall be held, each State
is so to treat its subjects, in reference to the Edict of Worms, as they
hope to answer for it before God and the Emperor." After this, the whole
matter remained as it was before, and there was great reason for
gratitude to God that such a result had been reached.
There was nothing to be dreaded on the part of the Emperor at this time,
for he was engaged in open war with the Pope; he had not yet been
reconciled to the king of France, and the Turks were advancing
victoriously. It would have been highly imprudent to arouse the
hostility of a part of the German princes at this time. But that which
he had avoided by the prudence which always characterized his conduct
throughout life, was earnestly sought by the Catholic States, who had
denied the existence of a league against the Evangelical party. Their
hearts were full of anger. The Emperor had summoned another Diet to
Spire, to meet on February 1st, 1529. The Imperial proclamation did not
promise as favorable a result as had been brought about by the last Diet
of Spire. As the Elector well knew what hostility prevailed against
Luther, he did not take him along with him, but chose the more peaceful
Melanchthon. They arrived at Spire on the 13th of March, 1529. The
general hatred was now directed against him. The prospect was a gloomy
one. Melanchthon had not the strong faith of Luther, by which he could
have _believed_ the clouds away--he rather increased their number by his
anxiety. The Imperial proposition, in reference to religious matters,
did not speak favorably of the innovations. It regrets that "such
wicked, grievous, troublesome and destructive doctrines and errors have
arisen in our holy faith, and are daily spread abroad more and more."
His Imperial majesty, by his Imperial absolute power, annuls the
resolution of the previous Diet, which had indeed been a very flexible
one. This was not a good beginning. The Catholics triumphed, and
succeeded in passing a final decree of the States of the Empire
assembled in Diet, which was very unfavorable to the Evangelical party.
For this final decree insisted upon the execution of the Edict of the
Diet of Worms. The mass should be retained, and all innovations in the
Church be stopped.
The Elector requested Luther and Melanchthon to give their opinion
concerning this decree. They express themselves decidedly opposed to
assenting to the decree, but drop the Anabaptists and Sacramentarians,
who were as unpopular in the electoral dominions as elsewhere. This
opinion no doubt exercised an influence upon the Evangelical States.
Melanchthon's spirits were deeply affected during the progress of these
negotiations. He expressed his sorrow in his letters. On the 15th of
March he wrote to Camerarius that it could easily be seen on every side
that the Evangelical party is hated, as well as what they intend to do.
"You know," he continues, "that I observe many defects among our
friends, but their object here is not to correct our faults, but to
suppress the best of causes. But I hope that Christ will prevent this,
and frustrate the counsels of those people who desire war." So he also
entreated his friend Myconius: "I exhort thee to pray Christ that he
would regard us in mercy, and protect us. For here we are objects of
scorn to the proud spirits, and of derision to the rich."
A very bad state of feeling prevailed in Spire. Faber preached: "The
Turks are better than the Lutherans, for they fast, and these do not."
He even went so far as to say, that if he had his choice, he would
rather throw away the Bible, than the ancient errors of the church.
Camerarius exhorted Melanchthon to cast his cares upon God. He replied,
"If I had no cares, I should not cry unto God. But whereas piety
conquers cares by prayers, it cannot be altogether rid of them. By
cares, therefore, am I driven to prayer, and prayer drives away my
cares."
Verbal and written objections to the final decree were unavailing.
Finally, the Evangelical party, and Melanchthon with them, saw
themselves compelled to take the step which has become so celebrated in
the history of the Reformation. On the 15th of April, 1529, they entered
a formal _Protest_ and _Appeal_ against the decree of the diet. Even
though the Catholics afterwards called them _Protestants_, by way of
derision, the despised ones could regard that name as an honorable
title.[13] And at this time, more than ever, should we abide by this
name, as an honorable distinction of the Evangelical Church, because the
old assumptions are again endeavoring to gain an influence; and even in
the bosom of the Evangelical Church, there is enough against which we
must protest.
The Emperor received the Protest in a very ungracious manner. A
threatening imperial reply arrived from Barcelona, dated July 12, 1529,
in which he expresses his disapprobation of the Protest, and concludes
thus: "If you should continue to appear disobedient after this our
gracious warning, we would no longer hesitate, but would and should be
obliged to punish you, in order to maintain proper obedience in the Holy
Empire." We may well imagine how such language was calculated to trouble
Melanchthon.
During this season of troubles, he made a brief visit to Bretten, to see
his mother. He saw her for the last time, for she completed her earthly
pilgrimage on the 6th of June, 1529.[14]