History of the Great Reformation Part 33

[614] Adversarii nostri jam deliberant quid velint respondere. (Corp.

Ref. ii. 26th June.)

Three different opinions were proposed. "Let us beware," said the men of the Papacy, "of discussing our adversaries' reasons, and let us be content with executing the Edict of Worms against the Lutherans, and with constraining them by arms."[615]--"Let us submit the Confession to the examination of impartial judges," said the men of the Empire, "and refer the final decision to the Emperor. Is not even the reading of the Confession an appeal of the Protestants to the imperial power?"

Others, in the last place (and these were the men of tradition and of ecclesiastical doctrine), were desirous of commissioning certain doctors to compose a refutation, which should be read to the Protestants and ratified by Charles.

[615] Rem agendam esse vi, non audiendam causam. (Ibid. p. 154.)

[Sidenote: VIOLENT DISCUSSIONS.]

The debate was very animated: the mild and the violent, the politic and the fanatical, took a decided course in the a.s.sembly. George of Saxony and Joachim of Brandenburg showed themselves the most inveterate, and surpa.s.sed in this respect even the ecclesiastical princes.[616] "A certain clown, whom you know well, is pus.h.i.+ng them all from behind,"[617] wrote Melancthon to Luther; "and certain hypocritical theologians hold the torch and lead the whole band." This clown was doubtless Duke George. Even the Princes of Bavaria, whom the Confession had staggered at first, immediately rallied around the chiefs of the Roman party. The Elector of Mentz, the Bishop of Augsburg, the Duke of Brunswick, showed themselves the least unfavourable to the Evangelical cause. "I can by no means advise his majesty to employ force," said Albert. "If his majesty should constrain their consciences, and should afterwards quit the Empire, the first victims sacrificed would be the priests; and who knows whether, in the midst of these discords, the Turks would not suddenly fall upon us?" But this somewhat interested wisdom of the archbishop did not find many supporters, and the men of war immediately plunged into the discussion with their harsh voices. "If there is any fighting against the Lutherans," said Count Felix of Werdenburg, "I gratuitously offer my sword, and I swear never to return it to its scabbard until it has overthrown the stronghold of Luther." This n.o.bleman died suddenly a few days after, from the consequences of his intemperance. Then the moderate men again interfered: "The Lutherans attack no one article of the faith," said the Bishop of Augsburg; "let us come to an arrangement with them; and to obtain peace, let us concede to them the sacrament in both kinds and the marriage of priests. I would even yield more, if it were necessary." Upon this great cries arose: "He is a Lutheran," they exclaimed, "and you will see that he is fully prepared to sacrifice even the private ma.s.ses!"--"The ma.s.ses! we must not even think of it," remarked some with an ironical smile; "Rome will never give them up, for it is they which maintain her cardinals and her courtiers, with their luxury and their kitchens."[618] The Archbishop of Salzburg and the Elector of Brandenburg replied with great violence to the motion of the Bishop of Augsburg. "The Lutherans," said they abruptly, "have laid before us a Confession written with black ink on white paper. Well! If I were Emperor, I would answer them with _red ink_."[619]--"Sirs," quickly replied the Bishop of Augsburg, "take care then that the red letters do not fly in your faces!" The Elector of Mentz was compelled to interfere and calm the speakers.

[616] Hi sunt duces, et quidem acerrimi alterius partis. (Ibid.)

[617] Omnes unus gubernat rusticus. (Corp. Ref. 26th June p. 176.)

[618] Cardinel, Churstusanen, Pracht und Kuchen. (Bruck Apol. p. 63.)

[619] Wir wokten antvorten mit einer Schrift mit Rubricken geschrieben. (Corp. Ref. ii. p. 147.)

[Sidenote: A REFUTATION PROPOSED.]

The Emperor, desirous of playing the character of an umpire, would have wished the Roman party at least to have placed in his hands an accusation against the Reform: but all was now altered; the majority, becoming daily more compact since the Diet of Spire, no longer sided with Charles. Full of the sentiment of its own strength, it refused to a.s.sume the t.i.tle of a party, and to take the Emperor as a judge. "What are you saying," cried they, "of diversity between the members of the Empire? There is but one legitimate party. It is not a question of deciding between two opinions whose rights are equal, but of crus.h.i.+ng rebels, and of aiding those who have remained faithful to the const.i.tution of the Empire."

This haughty language enlightened Charles: he found they had outstripped him, and that, abandoning his lofty position of arbiter, he must submit merely to be the executer of the orders of the majority. It was this majority which henceforward commanded in Augsburg. They excluded the imperial councillors who advocated more equitable views, and the Archbishop of Mentz himself ceased for a time to appear in the diet.[620]

[620] Non venit in senatum. (Corp. Ref. ii. p. 175.)

The majority ordered that a refutation of the Evangelical doctrine should be immediately drawn up by Romish theologians. If they had selected for this purpose moderate men like the Bishop of Augsburg, the Reformation would still have had some chance of success with the great principles of Christianity; but it was to the enemies of the Reform, to the old champions of Rome and of Aristotle, exasperated by so many defeats, that they resolved to intrust this task.

[Sidenote: ITS AUTHORS.]

They were numerous at Augsburg, and were not held in great esteem.

"The princes," said Jonas, "have brought their learned men with them, and some even their _unlearned_ and their fools."[621] Provost Faber and Doctor Eck led the troop; behind them was drawn up a cohort of monks, and above all of Dominicans, tools of the Inquisition, and impatient to recompense themselves for the opprobrium they had so long endured. There was the provincial of the Dominicans, Paul Hugo, their vicar, John Bourkard, one of their priors, Conrad Koelein, who had written against Luther's marriage; with a large body of Carthusians, Augustines, Franciscans, and vicars of several bishops. Such were the men who, to the number of twenty, were commissioned to refute Melancthon.

[621] Quidam etiam suos ineruditos et ineptos.

One might beforehand have augured of the work by the workmen. Each one understood that it was a question, not of refuting the Confession, but of branding it. Campeggio, who doubtless suggested this ill-omened list to Charles, was well aware that these doctors were incapable of measuring themselves with Melancthon; but their names formed the most decided standard of Popery, and announced to the world clearly and immediately what the diet proposed to do. This was the essential point. Rome would not leave Christendom even hope.

It was, however, requisite to know whether the diet, and the Emperor who was its organ, had the right of p.r.o.nouncing in this purely religious matter. Charles put the question both to the Evangelicals and to the Romanists.[622]

[622] See the doc.u.ment extracted from the archives of Bavaria in F.

Urkunden. ii. p. 9.

"Your highness," said Luther, who was consulted by the Elector, "may reply with all a.s.surance: Yes, if the Emperor wish it, let him be judge! I will bear everything on his part; but let him decide nothing contrary to the Word of G.o.d. Your highness cannot put the Emperor above G.o.d himself.[623] Does not the first commandment say, _Thou shalt have no other G.o.ds before me_!"

[623] Konnen den Kaiser nicht uber Gott setzen. (L. Epp. iv. p. 83.)

[Sidenote: ROME AND THE CIVIL POWER.]

The reply of the Papal adherents was quite as positive in a contrary sense. "We think," said they, "that his majesty, in accord with the electors, princes, and states of the Empire, has the right to proceed in this affair, as Roman Emperor, guardian, advocate, and sovereign protector of the Church and of our most holy faith."[624] Thus, in the first days of the Reformation, the Evangelical Church frankly ranged itself under the throne of Jesus Christ, and the Roman Church under the sceptre of kings. Enlightened men, even among Protestants, have misunderstood this double nature of Protestantism and Popery.

[624] Romischen Kaiser, Vogt, Advocaten und Obristen Beschirmer der kirken. (F. Urkunden. ii. p. 10.)

The philosophy of Aristotle and the hierarchy of Rome, thanks to this alliance with the civil power, were at length about to see the day of their long-expected triumph arrive. So long as the schoolmen had been left to the force of their syllogisms and of their abuse, they had been defeated; but now Charles the Fifth and the diet held out their hands to them; the reasonings of Faber, Eck, and Wimpina were about to be countersigned by the German chancellor, and confirmed by the great seals of the Empire. Who could resist them? The Romish error has never had any strength except by its union with the secular arm; and its victories in the Old and in the New World are owing, even in our days, to state patronage.[625]

[625] Tahiti for instance.

[Sidenote: PERILS OF THE CONFESSORS.]

These things did not escape the piercing eye of Luther. He saw at once the weakness of the argument of the Papist doctors and the power of Charles's arm. "You are waiting for your adversaries' answer," wrote he to his friends in Augsburg; "it is already written, and here it is: The Fathers, the Fathers, the Fathers; the Church, the Church, the Church; usage, custom; but of the Scriptures----nothing!"[626]--"Then the Emperor, supported by the testimony of these arbiters, will p.r.o.nounce against you;[627] and then will you hear boastings from all sides that wilt ascend up to heaven, and threats that will descend even to h.e.l.l."

[626] Patres, Patres, Patres; Ecclesia, Ecclesia; usus, consuetudo, praeterea e Scriptura nihil. (L. Epp. iv. p. 96.)

[627] p.r.o.nuntiabit Caesar contra vos. (Ibid.)

Thus changed the situation of the Reform. Charles was obliged to acknowledge his weakness; and, to save the appearance of his power, he took a decisive part with the enemies of Luther. The Emperor's impartiality disappeared: the state turned against the Gospel, and there remained for it no other saviour than G.o.d.

At first many gave way to extreme dejection: above all, Melancthon, who had a nearer view of the cabals of the adversaries, exhausted moreover by long vigils, fell almost into despair.[628] "In the presence of these formidable evils," cried he, "I see no more hope."[629] And then, however, he added--"Except the help of G.o.d."

[628] Quadam trist.i.tia et quasi desesperatione vexatur. (Corp. Ref.

ii. p. 163.)

[629] Quid n.o.bis sit sperandum in tantis odiis inimicorum. (Ibid. p.

146.)

The legate immediately set all his batteries to work. Already had Charles several times sent for the Elector and the Landgrave, and had used every exertion to detach them from the Evangelical Confession.[630] Melancthon, uneasy at these secret conferences, reduced the Confession to its _minimum_, and entreated the Elector to demand only the two kinds in the Eucharist and the marriage of priests. "To interdict the former of these points," said he, "would be to alienate a great number of Christians from the communion; and to interdict the second would be depriving the Church of all the pastors capable of edifying it. Will they destroy religion and kindle civil war, rather than apply to these purely ecclesiastical const.i.tutions a mitigation that is neither contrary to sound morals nor to faith?"[631] The Protestant princes begged Melancthon to go himself and make these proposals to the legate.[632]

[630] Legati Norinberg ad Senatum. (Corp. Ref. ii. p. 161.)

[631] Melancthon ad Duc. Sax. Elect. (Ibid. p. 162.)

[632] Principes nostri miserunt nos ad R. D. V. (Ibid. p. 171.)

[Sidenote: THE EMPEROR'S SISTER.]

Melancthon agreed: he began to flatter himself with success; and, in truth, there were, even among the Papists, individuals who were favourable to the Reformation. There had recently arrived at Augsburg, from beyond the Alps, certain propositions tolerably Lutheran;[633]

and one of the Emperor's confessors boldly professed the doctrine of justification by faith, cursing "those a.s.ses of Germans, who cease not," said he, "from braying against this truth."[634] One of Charles's chaplains approved even the whole of the Confession. There was something farther still; Charles the Fifth having consulted the grandees of Spain, who were famous for their orthodoxy: "If the opinions of the Protestants are contrary to the articles of the faith," they had replied, "let your majesty employ all his power to destroy this faction; but if it is a question merely of certain changes in human ordinances and external usages, let all violence be avoided."[635] "Admirable reply!" exclaimed Melancthon, who persuaded himself that the Romish doctrine was at the bottom in accordance with the Gospel.

[633] Pervenerunt ad nos propositiones quaedam Italicae satis Lutheranae.

(Ibid. p. 163.)

[634] Istis Germanis asinis, n.o.bis in hac parte obgannientibus.

(Ibid.)

[635] Hispanici proceres praeclare et sapienter responderunt Caesari.

(Corp. Ref. ii. p. 179.)

The Reformation found defenders in even still higher stations. Mary, sister of Charles the Fifth, and widow of King Louis of Hungary, arriving at Augsburg three days after the reading of the Confession, with her sister-in-law the Queen of Bohemia, Ferdinand's wife, a.s.siduously studied the Holy Scriptures; she carried them with her in the hunting parties, in which she found little pleasure, and had discovered therein the jewel of the Reform,--the doctrine of gratuitous salvation. This pious princess made her chaplain read evangelical sermons to her, and often endeavoured, although with prudence, to appease her brother Charles with regard to the Protestants.[636]