WORMS AND RATISBON AGAIN.
When the just-mentioned Baumgaertner attended the Diet of Spire, in 1544,
as the deputy from Nuremberg, the Emperor demanded the assistance of the
states of the Empire against the Turks, who were giving his brother
Ferdinand much trouble in Hungary. The Protestants took advantage of
this opportunity, and before all demanded a fixed peace, and equal
rights with the Catholics. The Emperor made many promises, and appointed
a new diet to be held at Worms. He would have a Plan of Reformation
prepared by learned and peaceable men, and the Protestants should also
present their plans. In the meantime there should be a general peace,
and no party persecute the other because of religion. Law-suits and
proscriptions, on account of religion, should be abolished. These were
pleasing prospects for the Protestants, but did not last very long; for
the Emperor now made peace with the king of France, and did not find any
difficulty in using force of arms in Germany, as he had long ago
intended. The Pope also summoned a General Council of the Church, to
meet in Trent in the spring of 1545, so that it was easy to see that the
affairs of the Church would be disposed of there, and not at the Diet.
Melanchthon says, in a letter written January 11th, 1545, to Duke
Albert, of Prussia: "The hope was entertained that the Emperor would
call a National Synod, or would cause religion to be further discussed;
but the Pope could not bear this. On this account the Council has been
summoned for the 8th of April. Yesterday I received a letter from Worms,
showing the violent feelings of the Emperor."
However, the Elector caused a writing to be prepared for the Diet,
called "The Reformation of Wittenberg," composed by Melanchthon. The
Theologians of Wittenberg sent this work to the Elector, together with a
letter, in which they say: "We have with due submission placed together
our humble opinion, and have shown by what we intend to abide to the
last." The work itself was divided into five parts, treating of the pure
doctrine, the true use of the sacraments, of the ministry, of the
maintenance of proper discipline, of the support of needful studies and
schools, and also adds one article concerning bodily protection and
support. It was a mild and simple confession of the truth. At the same
time, they also delivered an opinion in regard to one of Bucer's works,
which had been sent to them for this purpose by the Elector. Bucer had
proposed that at the Diet, the Evangelical states should unite in a
complaint against the Pope, and refuse to acknowledge that he is the
regular ecclesiastical power; and therefore they should labor to bring
about a general reformation. But, as it was generally said that the
Emperor and the King of France intended to bring about the General
Council, those at Wittenberg had good reason for declaring that the
Emperor would reject such proposals on the part of the States. They
should only wait until the meeting of the Council, for it would propose
articles which would enable well-meaning men to see the folly of the
Pope and bishops. They did not, therefore, agree with the Opinion of
Strasburg, and the Elector was perfectly satisfied with their judgment,
for he said: "If the states on our side should accuse the Pope and his
adherents before the Emperor, they would by this acknowledge his Majesty
to be a judge in this matter."
The result would be bad, for the Emperor was greatly influenced by the
Spanish bishops and priests, "and we have not been able to permit or
approve of men being judges of the word of God." He also thought it
would be best simply to abide by the Augsburg Confession, "for in it
nothing is withheld from the Pope and his party," and there is no
complaint made. But although he considered the work of his Theologians
too mild, the chancellor defended it in a lengthy report of the 20th of
January, in which he proves that it agrees fully with the Augsburg
Confession and Apology, "which have, by the grace of God, accomplished
much good." "God willing, this Reformation will do the same, and will
serve to destroy and to disgrace the venomous priests before the world,
and his Imperial Majesty also. And your Grace will observe that Martin
and the rest agree fully with him in this." To the wish expressed by the
Elector, that Luther should write something against the Pope, the
prudent chancellor replied: "May it please your Electoral Grace to spare
Martin, until we see that the Papal Council still carries on this
villany. Then it will be necessary for him to use the axe valiantly, for
which he has been gifted by God's grace with a more valiant spirit than
other men." This axe Luther not long after wielded with destructive
force, in his publication called, "The Papacy at Rome, founded by the
Devil." The Landgrave of Hesse did not find much to object to in the
Wittenberg Reformation.
But at the Diet of Worms, which began at the end of March, it was not
brought into notice at all, the Protestants themselves not insisting
upon its delivery. The Emperor's great object at the Diet of Worms was
to induce the Protestants to send delegates to the Council of Trent,
which was to be actually convened during the same year. This, however,
they refused to do in the most decided manner. He then appointed another
Diet, to be held in Ratisbon, January 6th, 1546, at which a religious
discussion should take place. They saw very plainly that the Emperor
contemplated violent measures, and therefore the Protestants met at the
end of the year 1545, in order to renew the League of Smalkald. The
Theologians of Wittenberg also advised this League, and said: "We pray
that Almighty God may incline the princes and rulers to a cordial,
lasting, and inseparable union." But this union was the very thing that
was wanting. They resolved to accept the religious discussion at
Ratisbon, but to protest against the Council of Trent, which began at
last on the 7th of January, 1546. Melanchthon drew up a memorial to this
effect.
As the Protestants had declared that they would send representatives to
the discussion at Ratisbon, it was now necessary to elect these
delegates. We may suppose that the Court of the Elector had fixed upon
Melanchthon, who had given such repeated evidences of his capability.
But Luther appealed to the Elector with the words, "As it will be a
useless and ineffectual council, of which we can hope nothing, Philip,
who is indeed very ill, should be spared." In order to prevent
Melanchthon's journey to Ratisbon, he even went to Brueck, and explained
the state of things to him. Of Melanchthon, he said: "He is a faithful
man, who fears or shuns no one, and besides this he is weak and sick. He
had no little difficulty in getting him home alive from Mansfeld, for he
would not eat or drink. If we should lose this man from the University,
it is likely that half the University would leave on his account. He
would not advise, but most faithfully dissuade them from sending him."
They should send Dr. Zoch and Dr. Maior, who was at least more learned
than the Emperor's ass. Cruciger also begged that he should be excused
from this discussion and journey. "However, if I knew," said the
chancellor in his report, "that Melanchthon would not be excused from
the disagreeable affairs at Mansfeld, I would rather advise and urge
that he should be sent to Ratisbon. And Philip himself said that he
would rather do the last than the first." The Elector yielded, but first
summoned Melanchthon to Torgau, in order to consult with him about the
discussion at Ratisbon. He here, on the 11th of January, published an
Opinion, in which he said that it is not known whether the Emperor will
again present one of Groper's books, or whether the Augsburg Confession
would be discussed, article upon article. The Emperor was accompanied by
a Spanish ecclesiastic, called MALVENDA. Melanchthon thought that _he_
would not fail to oppose the article on Justification. If they desired
to destroy the whole discussion, it would be most useful to begin with
this article, which is now known and highly esteemed throughout Germany,
and among all the godly. This would soon bring matters to a close, and
the Protestants could then publish a protest, that the opposite party
would not be convinced, and that it would evidently be entirely useless
to carry on further negotiations.
The two persons pointed out by Luther, GEORGE MAIOR and LAURENTIUS ZOCH,
were now chosen to attend the religious discussion at Ratisbon. It is
said that when Maior once more visited Luther before his departure, he
found upon the door of Luther's study the following words in Latin: "Our
professors must be examined concerning the Lord's Supper." Maior asked
him: "Venerable Father, what is the meaning of these words?" Luther
replied: "They mean just what you read, and as they say; and when you
return home again, and I too, an examination must be held, to which you
as well as others shall be called." But when Maior in the most decided
manner declared his adherence to the true doctrine of the sacrament,
Luther spoke at length of this matter, and exhorted him to confess the
same in the Church, in schools, and in private conversations, and by
these means strengthen the brethren, lead his friends into the right way
again, and oppose the wanton spirits. He who has the true Confession
cannot stand in one stable with heretics, nor give fair words to the
devil and his knaves. A teacher who says nothing against errors is worse
than an open fanatic. He either lies under one cover with the enemies,
or he is a doubter and weathervane, who is merely waiting to see whether
Christ or the devil will gain the victory; or he is altogether in a
state of uncertainty, and is not worthy to be called a disciple, much
less teacher."
Thus Luther spake, and Maior thanked him for it. How steadfastly Luther
adhered to the truth, which he had recognized in regard to the important
article of the Sacrament, may be inferred from this, if it were not
known long before. Yet we also know that he was at this time on the most
friendly terms with Melanchthon, whom he twice took along with him to
Eisleben. Philip was often found at his table, and there was nothing but
friendship between them. But in a few days this friendship was to
receive a wound which this world could not heal. I do not refer to any
change of doctrine, but to Luther's death, which to Melanchthon's great
sorrow occurred very unexpectedly at Eisleben.