Chapter XII: Book XIV: The Augsburg Confession. 1530 (3)

The preacher first read the commonprayer; he then added the Gospel of the day, finished with a general confession of sins, and dismissed his congregation. People looked at one another in surprise: "Verily," said they, "here is a preacher that is neither Gospeller nor Papist, but strictly textual."[478] At last all burst into laughter; "and truly," adds Brenz, "there was reason enough."[479] In some churches, however, the chaplains, after reading the Gospel, added a few puerile words void of Christianity and of consolation, and in no way founded on the holy Scripture.[480]

[478] Sic habes concionatorem neque evangelicum neque papisticum, sed
nudum textualem.--(Ibid.)

[479] Rident omnes, et certe res valde ridicula est.--(Ibid.)

[480] Paucula quædam, eaque puerilia et inepta, nec Christiane, abaque
fundamento verbi Divini et consolatione.--(Seck. ii. p. 165.)

[Sidenote: THE MEDLEY OF POPERY.]

After the so-called sermon, they proceeded to the Mass. That in the Cathedral was particularly noisy. The Emperor was not present, for he was accustomed to sleep until nine or ten o'clock,[481] and a late Mass was performed for him; but Ferdinand and many of the princes were present. The pealing notes of the organ, the resounding voices of the choir--all were set to work, and a numerous and motley crowd, rushing in at all the doors, filled the aisles of the temple. One might have said that every nation in the world had agreed to meet in the cathedral of Augsburg. Here were Frenchmen, there Spaniards, Moors in one place, Moriscos in another, on one side Italians, on the other Turks, and even, says Brenz, those who are called Stratiots.[482] This crowd was no bad representation of the medley of Popery.

[481] Dormire solet usque ad nonam aut decimam.--(Corp. Ref. ii p.
117.)

[482] Ibi videas hic Gallos, hic Hispanos, hic Ethiopes, illic etiam
Ethiopissas, hic Italos, illic etiams Turcas, aut quos vocant
Stratiotas.--(Corp. Ref. ii. p. 117.)

[Sidenote: LUTHER ENCOURAGES THE PRINCES.]

One priest alone, a fervent Romanist, dared to offer an apology for the Mass in the Church of the Holy Cross. Charles, wishing to maintain his authority, had him thrown into the Grey Friars' prison, whence they contrived to let him escape. As for the Evangelical pastors of Augsburg, almost all left the city to bear the Gospel elsewhere. The Protestant princes were anxious to secure for their churches the assistance of such distinguished men. Discouragement and alarm followed close upon this step, and even the firmest were moved. The Elector was inconsolable at the privation imposed upon him by the Emperor. "Our Lord God," said he, heaving a deep sigh, "has received an order to be silent at the Diet of Augsburg."[483] From that time forward Luther lost the good opinion he had previously entertained of Charles, and foreboded the stormiest future. "See what will be the end of all this," said he. "The Emperor, who has ordered the Elector to renounce the assemblies, will afterwards command him to renounce the doctrine; the diet will enter upon its paroxysm, and nothing will remain for us but to rely upon the arm of the Lord." Then giving way to all his indignation, he added: "The Papists, abandoned to devils, are transported with rage; and to live, they must drink blood.[484] They wish to give themselves an air of justice, by giving us one of obstinacy. It is not with men that you have to deal at Augsburg, but with the very gates of hell." Melancthon himself saw all his hopes vanish. "All, except the Emperor," said he, "hate us with the most violent hatred. The danger is great, very great.[485]......Pray to Christ that he may save us!" But Luther, however full of sorrow he might be, far from being cast down, raised his head and endeavoured to reanimate the courage of his brethren. "Be assured and doubt not," wrote he to them, "that you are the confessors of Jesus Christ, and the ambassadors of the Great King."[486]

[483] Hac ratione, Deo ejusque verbo silentium est impositum.--(Seck.
ii.p. 165.)

[484] Ut nisi sanguinem biberint, vivere non possint.--(Seck. ii. p.
165.)

[485] Magnum omnino periculum est.--(Corp. Ref. ii. p. 118.)

[486] Ea fides vivificabit et consolabitur vos, quia Magni Regis estis
legati.--(L. Epp. iv. p. 59.)

They had need of these thoughts, for their adversaries, elated by this first success, neglected nothing that might destroy the Protestants, and taking another step forward, proposed forcing them to be present at the Romish ceremonies.[487] "The Elector of Saxony," said the legate to Charles, "ought in virtue of his office of Grand-marshal of the Empire to carry the sword before you in all the ceremonies of the diet. Order him therefore to perform his duty at the Mass of the Holy Ghost, which is to open the sittings." The Emperor did so immediately, and the Elector, uneasy at this message, called together his theologians. If he refused, his dignity would be taken away; and if he obeyed, he would trample his faith under foot, thought he, and would do dishonour to the Gospel.

[487] Sarpi, Hist. Council of Trent, book i. p. 99.

[Sidenote: MASS OF THE HOLY GHOST.]

But the Lutheran Divines removed the scruples of their prince. "It is for a ceremony of the Empire," said they, "as Grand-Marshal, and not as a Christian, that you are summoned; the Word of God itself, in the history of Naaman, authorizes you to comply with this invitation."[488] The friends of Zwingle did not think so; their walk was more decided than that of Wittemberg. "The martyrs allowed themselves to be put to death," said they, "rather than burn a grain of incense before the idols." Even some of the Protestants hearing that the _Veni Spiritus_ was to be sung, said, wagging their heads: "We are very much afraid that the chariot of the Spirit, which is the Word of God, having been taken away by the Papists, the Holy Ghost, despite their Mass, will never reach Augsburg."[489] Neither these fears nor these objections were listened to.

[488] 2 Kings v. 18. Exemplo Naamanis.--(Seck. ii. p. 167; Sarpi, p.
99.)

[489] Ne ablato Spiritus vehiculo, quod est verbum Dei, Spiritus
Sanctus ad Augustam præ pedum imbecillitate pervenire non
possit.--(Corp. Ref. ii. p. 116.)

[Sidenote: THE SERMON.]

On Monday the 20th June, the Emperor and his brother, with the electors and princes of the Empire, having entered the cathedral, took their seats on the right side of the choir; on the left were placed the legate, the archbishops, and bishops; in the middle were the ambassadors. Without the choir, in a gallery that overlooked it, were ranged the Landgrave and other Protestants, who preferred being at a distance from the Host.[490] The Elector, bearing the sword, remained upright near the altar at the moment of the adoration. The acolytes, having closed the gates of the choir immediately after,[491] Vincent Pompinello, archbishop of Salerno, preached the sermon. He commenced with the Turks and their ravages, and then, by an unexpected turn, began suddenly to exalt the Turks even above the Germans. "The Turks," said he, "have but one prince whom they obey; but the Germans have many who obey no one. The Turks live under one sole law, one only custom, one only religion; but among the Germans, there are some who are always wishing for new laws, new customs, new religions. They tear the seamless coat of Christ; they abolish by devilish inspirations the sacred doctrines established by unanimous consent, and substitute for them, alas! buffoonery and obscenity.[492] Magnanimous Emperor, powerful King!" said he, turning towards Charles and his brother, "sharpen your swords, wield them against these perfidious disturbers of religion, and thus bring them back into the fold of the Church.[493] There is no peace for Germany so long as the sword shall not have entirely eradicated this heresy.[494] O St. Peter and St. Paul! I call upon you; upon you, St. Peter, in order that you may open the stony hearts of these princes with your keys; and upon you, St. Paul, that if they show themselves too rebellious, you may come with your sword, and cut in pieces this unexampled hardness!"

[490] Abstinendo ab adoratione hostiæ.--(Seck. ii. p. 119.)

[491] Erant enim chori fores clausæ, nec quisquam orationi
interfuit.--(Corp. Ref. ii. p. 120.)

[492] Diabolica persuasione eliminant, et ad scurrilia ac impudica
quæque deducunt.--(Pallavicini, Hist. Trid. C. i. p. 23.)

[493] Exacuant gladios quos in perversos illos perturbatores.--(Corp.
Ref. ii. p. 120.)

[494] Nisi eradicata funditus per gladium hæresi illa.--(Corp. Ref.
ii. p. 120.)

This discourse, intermingled with panegyrics of Aristides, Themistocles, Scipio, Cato, the Curtii and Scævola, being concluded, the Emperor and princes arose to make their offerings. Pappenheim returned the sword to the Elector, who had intrusted it to him; and the Grand-marshal, as well as the Margrave, went to the offertory, but with a smile, as it is reported.[495] This fact is but little in harmony with the character of these princes.

[495] Protestantes etiam ad offerendum munuscula in altari, ut moris
erat, accessisse, sed cum risu.--(Spalat. Seck. ii. p. 167.)

[Sidenote: OPENING OF THE DIET.]

At length they quitted the cathedral. No one, except the friends of the nuncio, was pleased with the sermon. Even the Archbishop of Mentz was offended at it. "What does he mean," exclaimed he, "by calling on St. Paul to cut the Germans with his sword?" Nothing but a few inarticulate sounds had been heard in the nave; the Protestants eagerly questioned those of their party who had been present in the choir. "The more these priests inflame people's minds, and the more they urge their princes to bloody wars," said Brenz at that time, "the more we must hinder ours from giving way to violence."[496] Thus spoke a minister of the Gospel of peace after the sermon of the priest of Rome.

[496] Ut nostros principes ab importuna violentia retineamus.--(Corp.
Ref. ii. p. 120.)

After the mass of the Holy Ghost, the Emperor entered his carriage,[497] and having reached the town-hall, where the sittings of the diet were to take place, he took his seat on a throne covered with cloth of gold, while his brother placed himself on a bench in front of him; then all around them were ranged the Electors, forty-two sovereign princes, the deputies from the cities, the bishops, and ambassadors, forming, indeed, that illustrious assembly which Luther, six weeks before, had imagined he saw sitting in the air.[498]

[497] Imperator cum omnibus in curiam vectus est.--(Sturm to Zw. Epp.
ii. p. 430.)

[498] Ex volucrum monedularumque regno.--(L. Epp. iv. p. 13.)

The Count-palatine read the imperial proposition. It referred to two points; the war against the Turks, and the religious controversy. "Sacrificing my private injuries and interests to the common good," said the Emperor, "I have quitted my hereditary kingdoms to pass, not without great danger, into Italy, and from thence to Germany. I have heard with sorrow of the divisions that have broken out here, and which, striking not only at the imperial majesty, but still more, at the commandments of Almighty God, must engender pillage, conflagration, war, and death."[499] At one o'clock the Emperor, accompanied by all the princes, returned to his palace.

[499] Nicht anders dann zu Raub, Brandt, und Krieg.--(F. Urkunden. i.
p. 307.)

On the same day the Elector gathered around him all his co-religionists, whom the Emperor's speech had greatly excited, and exhorted them not to be turned aside by any threats from a cause which was that of God himself.[500] All seemed penetrated with this expression of Scripture: "Speak the word, and it shall not stand; for God is with us."[501]

[500] Cohortatus est ad intrepidam causæ Dei assentionem.--(Seck. ii.
p. 108.)

[501] Isaiah viii. 10.

[Sidenote: THE ELECTOR'S PRAYER.]

The Elector had a heavy burden to bear. Not only had he to walk at the head of the princes, but he had further to defend himself against the enervating influence of Melancthon. It is not an abstraction of the state which this prince presents to our notice throughout the whole of this affair: it is the most noble individuality. Early on Tuesday morning, feeling the necessity of that invisible strength which, according to a beautiful figure in the holy Scriptures, causes us to ride upon the high places of the earth; and seeing, as was usual, his domestics, his councillors, and his son assembled around him, John begged them affectionately to withdraw.[502] He knew that it was only by kneeling humbly before God that he could stand with courage before Charles. Alone in his chamber, he opened and read the Psalms, then falling on his knees, he offered up the most fervent prayer to God;[503] next, wishing to confirm himself in the immovable fidelity that he had just vowed to the Lord, he went to his desk, and there committed his resolutions to writing. Dolzig and Melancthon afterwards saw these lines, and were filled with admiration as they read them.[504]

[502] Mane remotis omnibus consiliariis et ministris.--(Seck. ii. p.
169.)

[503] Precibus ardentissimis a Deo successum negotii
petiisset.--(Ibid.)

[504] Quæ cum admiratione legisse dicuntur.--(Seck. ii. p. 169.)

Being thus tempered anew in heavenly thoughts, John took up the imperial proposition, and meditated over it; then, having called in his son and the chancellor Bruck, and Melancthon shortly after, they all agreed that the deliberations of the diet ought to commence with the affairs of religion; and his allies, who were consulted, concurred in this advice.

[Sidenote: VALDEZ AND MELANCTHON.]

The legate had conceived a plan diametrically opposed to this. He desired to stifle the religious question, and for this end required that the princes should examine it in a secret committee.[505] The Evangelical Christians entertained no doubt that if the truth was proclaimed in the great council of the nation, it would gain the victory; but the more they desired a public confession, the more it was dreaded by the Pope's friends. The latter wished to take their adversaries by silence, without confession, without discussion, as a city is taken by famine without fighting and without a storm: to gag the Reformation, and thus reduce it to powerlessness and death, were their tactics. To have silenced the preachers was not enough: the princes must be silenced also. They wished to shut up the Reformation as in a dungeon, and there leave it to die, thinking they would thus get rid of it more surely than by leading it to the scaffold.

[505] Si acturi sunt secreto et inter sese, nulla publica disputatione
vel audientia.--(L. Epp. iv. p. 43.)

This plan was well conceived: it now remained to be put in execution, and for that purpose it was necessary to persuade the Protestants that such a method would be the surest for them. The person selected for this intrigue was Alphonso Valdez, secretary to Charles V., a Spanish gentleman, a worthy individual, and who afterwards showed a leaning towards the Reformation. Policy often makes use of good men for the most perfidious designs. It was decided that Valdez should address the most timid of the Protestants--Melancthon.

On the 16th or 17th of June, immediately after the arrival of Charles, Valdez begged Melancthon to call on him. "The Spaniards," said he, "imagine that the Lutherans teach impious doctrines on the Holy Trinity, on Jesus Christ, on the blessed Mother of God.[506] Accordingly, they think they do a more meritorious work in killing a Lutheran than in slaying a Turk."

[506] Hispanis persuasum esse Lutheranos impie de Sanctissima
Trinitate.--(Ex relatione Spalati in Seck. ii. 165.)

"I know it," replied Melancthon, "and I have not yet been able to succeed in making your fellow-countrymen abandon that idea."

"But what, pray, do the Lutherans desire?"

"The Lutheran question is not so complicated and so unseemly as his majesty fancies. We do not attack the Catholic Church, as is commonly believed;[507] and the whole controversy is reducible to these three points. The two kinds in the sacrament of the Lord's Supper, the marriage of pastors, and the abolition of private masses. If we could agree on these articles, it would be easy to come to an understanding on the others."

[507] Non adeo per eos Ecclesiam Catholicam oppugnari, quam vulgo
putaretur.--(Ibid. 100.)

"Well, I will report this to his majesty."

Charles V. was charmed at this communication. "Go," said he to Valdez, "and impart these things to the legate, and ask Master Philip to transmit to you in writing a short exposition of what they believe and what they deny."

Valdez hastened to Campeggio. "What you relate pleases me tolerably," said the latter. "As for the two kinds in the sacrament, and the marriage of priests, there will be means of accommodation;[508] but we cannot consent to the abolition of private masses." This would have been in fact cutting off one of the greatest revenues of the Church.

[508] Mit beider Gestalt sacraments oder des Plaffen und Mönch
Ehe--(Corp. Ref. ii. p. 123.)

On Saturday, June 18, Valdez saw Melancthon again. "The Emperor begs of you a moderate and concise exposition," said he, "and he is persuaded that it will be more advantageous to treat of this matter briefly and privately,[509] avoiding all public hearing and all prolix discussion, which would only engender anger and division."--"Well," said Melancthon, "I will reflect upon it."

[509] Die Sache in einer Enge und Stille vorzu nehmen.--(Ibid.)

Melancthon was almost won over: a secret conference agreed better with his disposition. Had he not often repeated that peace should be sought after above all things? Thus everything induced the legate to hope that a public struggle would be avoided, and that he might be content, as it were, to send mutes against the Reform, and strangle it in a dungeon.[510]

[510] Cœlestin, Hist. Comit. August. p. 193. Intelligo hoc τους
αρχιερεας moliri, ut omnino nihil agatur de negotiis
ecclesiasticis.--(Corp. Ref. ii. p. 57.)

[Sidenote: EVANGELICAL FIRMNESS PREVAILS.]

Fortunately the Chancellor and the Elector Frederick did not think fit to entertain the propositions with which Charles had commissioned the worthy Valdez. The resolution of these lay members of the Church saved it from the false step its doctors were about to take; and the wiles of the Italians failed against Evangelical firmness. Melancthon was only permitted to lay the Confession before the Spaniard, that he might look into it, and in despite of the moderation employed in it, Valdez exclaimed: "These words are too bitter, and your adversaries will never put up with them!"[511] Thus finished the legate's manœuvre.

[511] Ac plane putarit πικρὁτερον esse quam ut ferre possent
adversarii.--(Ibid. p. 140.)

VI. Charles, compelled to resign himself to a public sitting, ordered on Wednesday, 22d June, that the Elector and his allies should have their Confession ready for the ensuing Friday. The Roman party were also invited to present a confession of faith; but they excused themselves, saying that they were satisfied with the Edict of Worms.

The Emperor's order took the Protestants by surprise, for the negotiations between Valdez and Melancthon had prevented the latter from putting the finishing stroke to the Confession. It was not copied out fair; and the conclusions, as well as the exordium, were not definitively drawn up. In consequence of this, the Protestants begged the Archbishop of Mentz to obtain for them the delay of a day; but their petition was refused.[512] They therefore laboured incessantly, even during the night, to correct and transcribe the Confession.

[512] Dasselbige abgeschlagen.--(Corp. Ref. ii. p. 127.)

On Thursday, 23d June, all the Protestant princes, deputies, councillors, and theologians met early at the Elector's. The Confession was read in German, and all gave their adhesion to it, except the Landgrave and the Strasburgers, who required a change in the article on the sacrament.[513] The princes rejected their demand.

[513] Argentinenses ambierunt aliquid ut excepto articulo sacramenti
susciperentur.--(Ibid. p. 155.)

[Sidenote: THE SIGNING OF THE CONFESSION.]

The Elector of Saxony was already preparing to sign, when Melancthon stopped him: he feared giving too political a colouring to this religious business. In his idea it was the Church that should appear, and not the State. "It is for the theologians and ministers to propose these things," said he;[514] "let us reserve for other matters the authority of the mighty ones of the earth."--"God forbid that you should exclude me," replied the Elector; "I am resolved to do what is right without troubling myself about my crown. I desire to confess the Lord. My electoral hat and my ermine are not so precious to me as the cross of Jesus Christ. I shall leave on earth these marks of my greatness; but my Master's cross will accompany me to heaven."

[514] Non principum nomine edi sed decentium qui theologi
vocantur.--(Camer. p. 120.)

How resist such Christian language! Melancthon gave way.

The Elector then approached, signed, and handed the pen to the Landgrave, who at first made some objections; however the enemy was at the door; was this the time for disunion? At last he signed, but with a declaration that the doctrine of the Eucharist did not please him.[515]

[515] Landgravius subscribit nobiscum, sed tamen dicit sibi, de
sacramento, a nostris non satisfieri.--(Corp. Ref. ii. p. 155.)

[Sidenote: COURAGE OF THE PRINCES.]

The Margrave and Luneburg having joyfully subscribed their names, Anhalt took the pen in his turn, and said, "I have tilted more than once to please others; now, if the honour of my Lord Jesus Christ requires it, I am ready to saddle my horse, to leave my goods and my life behind, and to rush into eternity, towards an everlasting crown." Then, having signed, this youthful prince said, turning to the theologians: "Rather renounce my subjects and my states, rather quit the country of my fathers staff in hand, rather gain my bread by cleaning the shoes of the foreigner, than receive any other doctrine than that which is contained in this Confession." Nuremberg and Reutlingen alone of the cities subscribed their signatures;[516] and all resolved on demanding of the Emperor that the Confession should be read publicly.[517]

[516] Confessioni tantum subscripserunt Nuremberga et
Reutlingen.--(Corp. Ref. ii. p. 155.)

[517] Decretum est ut publicæ recitandæ concessio ab Imperatore
peteretur.--(Seck. ii. p. 169.)

The courage of the princes surprised every one. Rome had crushed the members of the Church, and had reduced them to a herd of slaves, whom she dragged silent and humiliated behind her: the Reformation enfranchised them, and with their rights it restored to them their duties. The priest no longer enjoyed the monopoly of religion; each head of a family again became priest in his own house, and all the members of the Church of God were thenceforward called to the rank of confessors. The laymen are nothing, or almost nothing, in the sect of Rome, but they are the essential portion of the Church of Jesus Christ. Wherever the priestly spirit is established, the Church dies; wherever laymen, as these Augsburg princes, understand their duty and their immediate dependence on Christ, the Church lives.

The Evangelical theologians were moved, by the devotedness of the princes. "When I consider their firmness in the confession of the Gospel," said Brenz, "the colour mounts to my cheeks. What a disgrace that we, who are only beggars beside them, are so afraid of confessing Christ!"[518] Brenz was then thinking of certain towns, particularly of Halle, of which he was pastor, but no doubt also of the theologians.

[518] Rubore suffundor non mediocri, quod nos, præ illis mendici,
&c.--(Corp. Ref. ii. p. 125.)

[Sidenote: MELANCTHON'S WEAKNESS.]

The latter, in truth, without being deficient in devotedness, were sometimes wanting in courage. Melancthon was in constant agitation; he ran to and fro, slipping in everywhere (says Cochlœus in his Philippics), penetrating not only the houses and mansions of private persons, but also insinuating himself into the palaces of cardinals and princes, nay, even into the court of the Emperor; and, whether at table or in conversation, he spared no means of persuading every person, that nothing was more easy than to restore peace between the two parties.[519]

[519] Cursitabat hinc inde, perreptans ac penetrans.--(Cochl. Phil. 4.
in Apol.)

One day he was with the Archbishop of Salzburg, who in a long discourse gave an eloquent description of the troubles produced, as he said, by the Reformation, and ended with a peroration "written in blood," says Melancthon.[520] Philip in agony had ventured during the conversation to slip in the word Conscience. "Conscience!" hastily interrupted the archbishop, "Conscience!--What does that mean? I tell you plainly that the Emperor will not allow confusion to be thus brought upon the Empire."--"Had I been in Melancthon's place," said Luther, "I should have immediately replied to the archbishop: And our Emperor, ours, will not tolerate such blasphemy."--"Alas!" said Melancthon, "they are all as full of assurance as if there was no God."[521]

[520] Addebat Epilogum plane sanguine scriptum.--(Corp. Ref. ii. p.
126.)

[521] Securi sunt quasi nullus sit Deus.--(Ibid, p. 156.)

Another day Melancthon was with Campeggio, and conjured him to persevere in the moderate sentiments he appeared to entertain. And at another time, as it would seem, he was with the Emperor himself.[522] "Alas!" said the alarmed Zwinglians, "after having qualified one half of the Gospel, Melancthon is sacrificing the other."[523]

[522] Melancthon a Cæsare, Salisburgensi et Campegio vocatus
est.--(Zwi. Epp. ii. p. 473.)

[523] Ut cum mitigarit tam multa, cedat et reliqua.---(Ibid.)

[Sidenote: THE CONFESSION IN DANGER.]

The wiles of the Ultramontanists were added to Philip's dejection, in order to arrest the courageous proceedings of the princes. Friday, 24th June, was the day fixed for reading the Confession, but measures were taken to prevent it. The sitting of the diet did not begin till three in the afternoon; the legate was then announced; Charles went to meet him as far as the top of the grand staircase, and Campeggio, taking his seat in front of the Emperor, in King Ferdinand's place, delivered a harangue in Ciceronian style. "Never," said he, "has St. Peter's bark been so violently tossed by so many waves, whirlwinds, and abysses.[524] The Holy Father has learnt these things with pain, and desires to drag the Church from these frightful gulfs. For the love of Jesus Christ, for the safety of your country and for your own, O mighty Prince! get rid of these errors, deliver Germany, and save Christendom!"

[524] Ne que unquam tam variis sectarum turbinibus navicula Petri
fluctuaverit.--(Seck. ii. p. 169.)

After a temperate reply from Albert of Mentz, the legate quitted the townhall, and the Evangelical princes stood up; but a fresh obstacle had been provided. Deputies from Austria, Carinthia, and Carniola, first received a hearing.[525]

[525] Oratio valde lugubris et miserabilis contra Turcas.--(Corp. Ref.
ii. p. 154.)

Much time had thus elapsed. The Evangelical princes, however, rose up again, and the Chancellor Bruck said: "It is pretended that new doctrines not based on Scripture, that heresies and schisms are spread among the people by us. Considering that such accusations compromise not only our good name, but also the safety of our souls,[526] we beg his majesty would have the goodness to hear what are the doctrines we profess."

[526] Verum etiam ad animæ dispendium aut salutem æternam.--(Seck. ii.
p. 189.)

The Emperor, no doubt by arrangement with the legate, made reply that it was too late; besides, that this reading would be useless; and that the princes should be satisfied with putting in their Confession in writing. Thus the mine, so skilfully prepared, worked admirably; the Confession, once handed to the Emperor, would be thrown aside, and the Reformation would be forced to retire, without the Papists having even condescended to hear it, without defence and overwhelmed with contumely.

[Sidenote: THE PROTESTANTS ARE FIRM.]

The Protestant princes, uneasy, and agitated, insisted. "Our honour is at stake," said they; "our souls are endangered.[527] We are accused publicly; publicly we ought to answer." Charles was shaken; Ferdinand leant towards him, and whispered a few words in his ear:[528] the Emperor refused a second time.

[527] Ihre Seele, Ehre und Glimpf belanget.--(Corp. Ref. ii. p. 128.)

[528] Viderant enim eum subinde aliquid illi in aurem
insusurrare.--(Seck. ii. p. 169.)

Upon this the Elector and princes, in still greater alarm, said for the third time with emotion and earnestness:[529] "For the love of God, let us read our Confession! No person is insulted in it." Thus were seen, on the one hand, a few faithful men, desiring with loud cries to confess their faith; and on the other, the great Emperor of the West, surrounded by a crowd of cardinals, prelates, and princes, endeavouring to stifle the manifestation of the truth.[530] It was a serious, violent, and decisive struggle, in which the holiest interests were discussed!

[529] Zum dritten mal heftig angehalten.--(Corp. Ref. ii. p. 128.)

[530] Circumsistebant Cæsarem magno numero cardinales et prælati
ecclesiastici.--(Seck. ii. p. 169.)

At last Charles appeared to yield: "His majesty grants your request," was the reply to the princes; "but as it is now too late, he begs you to transmit him your written Confession, and to-morrow, at two o'clock, the diet will be prepared to hear it read at the Palatine Palace."

The princes were struck with these words, which, seeming to grant them everything, in reality granted nothing. In the first place, it was not in a public sitting at the town-hall, but privately in his own palace, that the Emperor was willing to hear them;[531] then they had no doubt that if the Confession left their hands it was all over with the public reading. They therefore remained firm. "The work has been done in great haste," said they, and it was the truth; "pray leave it with us to-night, that we may revise it." The Emperor was obliged to yield, and the Protestants returned to their hotels full of joy; while the legate and his friends, perceiving that the Confession was inevitable, saw the morrow approach with anxiety continually increasing.

[531] Non quidem publice in prætorio, sed privatim in palatio
suo.--(Corp. Ref. ii. p. 124.)

[Sidenote: MELANCTHON'S DESPONDENCE.]

Among those who prepared to confess the Evangelical truth, was one, however, whose heart was filled with sadness:--it was Melancthon. Placed between two fires, he saw the Reformed, and many even of his own friends, reproach his weakness; while the opposite party detested what they called his hypocrisy. His friend Camerarius, who visited Augsburg about this time, often found him plunged in thought, uttering deep sighs, and shedding bitter tears.[532] Brenz, moved with compassion, coming to the unhappy Philip, would sit down by his side and weep with him;[533] and Jonas, endeavouring to console him in another manner, exhorted him to take the Book of Psalms, and cry to God with all his heart, making use of David's words rather than of his own.

[532] Non modo suspirantem sed profundentem lacrymas
conspexi.--(Camer. p. 121.)

[533] Brentius assidebat hæc scribenti, una lacrymans.--(Corp. Ref.
ii. p. 126.)

One day intelligence arrived which formed a general topic of conversation in Augsburg, and which, spreading terror among the partisans of the Pope, gave a momentary relief to Melancthon. It was said that a mule in Rome had given birth to a colt with crane's feet. "This prodigy," said Melancthon thoughtfully, "announces that Rome is near its end;"[534] perhaps because the crane is a bird of passage, and that the Pope's mule thus gave signs of departure. Melancthon had immediately written to Luther, who replied that he was exceedingly rejoiced that God had given the Pope so striking a sign of his approaching fall.[535] It is good to call to memory these puerilities of the age of the Reformers, that we may better understand the high range of these men of God in matters of faith.

[534] Romæ quædam mula peperit, et partus habuit pedes gruis. Vides
significari exitium Romæ per schismata.--(Corp. Ref. ii. p. 126.)

[535] Gaudeo Papæ signum datum in mula puerpera, ut citius
pereat.--(L. Epp. iv. p. 4.)

[Sidenote: LUTHER'S PRAYER.]

These idle Roman stories did not long console Melancthon. On the eve of the 25th June, he was present in imagination at the reading of that Confession which he had drawn up, which was about to be proclaimed before the world, and in which one word too many or too few might decide on the approbation or the hatred of the princes, on the safety or ruin of the Reformation and of the Empire. He could bear up no longer, and the feeble Atlas, crushed under the burden of the world upon his shoulders, gave utterance to a cry of anguish. "All my time here is spent in tears and mourning," wrote he to Vitus Diedrich, Luther's secretary in the castle of Coburg;[536] and on the morrow he wrote to Luther himself: "My dwelling is in perpetual tears.[537] My consternation is indescribable.[538] O my father! I do not wish my words to exaggerate my sorrows; but, without your consolations, it is impossible for me to enjoy here the least peace."

[536] Hic consumitur omne mihi tempus in lacrymis et luctu.--(Corp.
Ref. ii. p. 126.)

[537] Versamur hic in miserrimis curis et plane perpetuis
lacrymis.--(Ibid. p. 140.)

[538] Mira consternatio animorum nostrorum.--(Ibid.)

Nothing in fact presented so strong a contrast to the distrust and desolations of Melancthon, as the faith, calmness, and exultation of Luther. It was of advantage to him that he was not then in the midst of the Augsburg vortex, and to be able from his stronghold to set his foot with tranquillity upon the rock of God's promises. He was sensible himself of the value of this peaceful hermitage, as he called it.[539] "I cannot sufficiently admire," said Vitus Diedrich, "the firmness, cheerfulness, and faith of this man, so astonishing in such cruel times."

[539] Ex eremo tacita.--(L. Epp. iv. p. 51.) It is thus he dates his
letter.

[Sidenote: LUTHER'S ANXIETY.]

Luther, besides his constant reading of the Word of God,[540] did not pass a day without devoting three hours at least to prayer, and they were hours selected from those the most favourable to study.[541] One day, as Diedrich approached the Reformer's chamber, he heard his voice,[542] and remained motionless, holding his breath, a few steps from the door. Luther was praying, and his prayer (said the secretary) was full of adoration, fear, and hope, as when one speaks to a friend or to a father.[543] "I know that thou art our Father and our God," said the Reformer, alone in his chamber, "and that thou wilt scatter the persecutors of thy children, for thou art thyself endangered with us. All this matter is thine, and it is only by thy constraint that we have put our hands to it. Defend us then, O Father!" The secretary, motionless as a statue, in the long gallery of the castle, lost not one of the words that the clear and resounding voice of Luther bore to his ears.[544] The Reformer was earnest with God, and called upon him with so much unction to accomplish his promises, that Diedrich felt his heart glow within him.[545] "Oh!" exclaimed he, as he retired, "How could not these prayers but prevail in the desperate struggle at Augsburg!"

[540] Assidue autem illa diligentiore verbi Dei tractatione
alit.--(Corp. Ref. ii. p. 159.)

[541] Nullus abit dies, quin ut minimum tres horas easque studiis
optimas in orationibus ponat.--(Ibid.)

[542] Semel mihi contigit ut orantem eum audirem.--(Corp. Ref. ii. p.
159.)

[543] Tanta spe et fide ut cum patre et amico colloqui
sentiat.--(Ibid.)

[544] Tum orantem clara voce, procul stans, audivi.--(Ibid.)

[545] Ardebat mihi quoque animus singulari quodam impetu.--(Corp. Ref.
ii. p. 159.)

Luther might also have allowed himself to be overcome with fear, for he was left in complete ignorance of what was taking place in the diet. A Wittemberg messenger, who should have brought him forests of letters (according to his own expression), having presented himself: "Do you bring any letters?" asked Luther. "No!" "How are those gentlemen?" "Well!" Luther, grieved at such silence, returned and shut himself up in his chamber.

[Sidenote: LUTHER'S TEXTS.]

Erelong there appeared a courier on horseback carrying despatches from the Elector to Torgau. "Do you bring me any letters?" asked Luther. "No!" "How are those gentlemen?" continued he, fearfully. "Well!" "This is strange," thought the Reformer. A waggon having left Coburg laden with flour (for they were almost in want of provisions at Augsburg), Luther impatiently awaited the return of the waggoner; but he returned empty. Luther then began to revolve the gloomiest thoughts in his mind, not doubting that they were concealing some misfortune from him.[546] At last another individual, Jobst Nymptzen, having arrived from Augsburg, Luther rushed anew towards him, with his usual question. "Do you bring me any letters?" He waited trembling for the reply. "No!" "And how then are those gentlemen?" "Well!" The Reformer withdrew, a prey to anger and to fear.

[546] Hic cœpi cogitare tristia, suspirans, vos aliquid mali me celare
velle.--(L. Epp. iv. p. 60.)

Then Luther opened his Bible, and to console himself for the silence of men, he conversed with God. There were some passages of Scripture in particular that he read continually. We point them out below.[547] He did more; he wrote with his own hand many declarations of Scripture over the doors and windows, and on the walls of the castle. In one place were these words from the 118th Psalm: _I shall not die, but live, and declare the works of the Lord_. In another, those of the 12th chapter of Proverbs: _The way of the wicked seduceth them_; and over his bed, these words from the 4th Psalm: _I will both lay me down in peace and sleep; for thou, O Lord, only makest me dwell in safety_. Never perhaps did man so environ himself with the promises of the Lord, or so dwell in the atmosphere of his Word and live by his breath, as Luther at Coburg.

[547] 2 Tim. iii. 12; Philip. ii. 12, 13; John x. 17, 18; Matth. xvi.
18; Psalm xlvi. 1, 2; 1 John iv. 4; Psalm lv. 23; xxvii. 14; John xvi.
33; Luke xvii. 5; Psalm xxxii. 11; cxlv. 18, 19; xci. 14, 15; Sirach.
ii. 11; 1 Maccab. ii. 61; Matth. vi. 31; 1 Peter v. 6, 7; Matth. x.
28; Rom. iv. and vi.; Heb. v. and xi.; 1 Sam. iv. 18; xxxi. 4-8; ii.
30; 2 Tim. ii. 17, 18, 19; i. 12; Eph. iii. 20, 21. Among these
passages will be observed two verses taken from the Apocrypha, but
whose equivalents might easily be found in the Word of God.

[Sidenote: LUTHER TO MELANCTHON.]

At length letters came. "If the times in which we live were not opposed to it, I should have imagined some revenge," wrote Luther to Jonas; "but prayer checked my anger, and anger checked my prayer.[548] I am delighted at that tranquil mind which God gives our prince. As for Melancthon, it is his philosophy that tortures him, and nothing else. For our cause is in the very hands of Him who can say with unutterable pride: _No one shall pluck it out of my hands_. I would not have it in our hands, and it would not be desirable that it were so.[549] I have had many things in my hands, and I have lost them all; but whatever I have been able to place in God's, I still possess."

[548] Sed orandi tempus non sinebat irasci, et ira non sinebat
orare.--(L. Epp. iv. p. 46.)

[549] Nec vellem, nec consultum esset, in nostra manu esse.--(L. Epp.
iv. p. 46.)

On learning that Melancthon's anguish still continued, Luther wrote to him: and these are words that should be preserved. "Grace and peace in Christ! in Christ, I say, and not in the world, Amen. I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear? Can the devil do more than kill us? Christ will not be wanting to the work of justice and of truth. He lives; he reigns; what fear, then, can we have? God is powerful to upraise his cause if it is overthrown, to make it proceed if it remains motionless, and if we are not worthy of it, he will do it by others.

"I have received your Apology,[550] and I cannot understand what you mean, when you ask what we must concede to the Papists. We have already conceded too much. Night and day I meditate on this affair, turning it over and over, perusing all Scripture, and the certainty of the truth of our doctrine continually increases in my mind. With the help of God, I will not permit a single letter of all that we have said to be torn from us.

[550] The Confession revised and corrected.

[Sidenote: THE PALATINE CHAPEL.]

"The issue of this affair torments you, because you cannot understand it. But if you could, I would not have the least share in it. God has put it in a 'common place,' that you will not find either in your rhetoric or in your philosophy: that place is called Faith.[551] It is that in which subsist all things that we can neither understand nor see. Whoever wishes to touch them, as you do, will have tears for his sole reward.

[551] Deus posuit eam in _locum_ quendam _communem_, quem in tua
rhetorica non habes nec in philosophia tua; is vocatur _fides_.--(L.
Epp. iv. p. 53.)

"If Christ is not with us, where is he in the whole universe? If we are not the Church, where, I pray, is the Church? Is it the Dukes of Bavaria, is it Ferdinand, is it the Pope, is it the Turk, who is the Church? If we have not the Word of God, who is it that possesses it?

"Only we must have faith, lest the cause of faith should be found to be without faith.[552]

[552] Tantum est opus fide, ne causa fidei sit sine fide.--(Ibid. p.
61.)

"If we fall, Christ falls with us, that is to say, the Master of the world. I would rather fall with Christ, than remain standing with Cæsar."

Thus wrote Luther. The faith which animated him flowed from him like torrents of living water. He was indefatigable; in a single day he wrote to Melancthon, Spalatin, Brenz, Agricola, and John Frederick, and they were letters full of life. He was not alone in praying, speaking, and believing. At the same moment, the Evangelical Christians exhorted one another everywhere to prayer.[553] Such was the arsenal in which the weapons were forged that the confessors of Christ wielded before the Diet of Augsburg.

[553] Wittembergæ scribunt, tam diligenter ibi Ecclesiam orare.--(L.
Epp. iv. p. 69.)

[Sidenote: RECOLLECTIONS AND CONTRAST.]

VII. At length the 25th June arrived. This was destined to be the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind.

As the chapel of the Palatine Palace, where the Emperor had resolved to hear the Confession, could contain only about two hundred persons,[554] before three o'clock a great crowd was to be seen surrounding the building and thronging the court, hoping by this means to catch a few words; and many having gained entrance to the chapel, all were turned out except those who were not, at the least, councillors to the princes.

[554] Capiebat forsan ducentos.--(Jonas, Corp. Ref. ii. p. 157.)

Charles took his seat on the throne. The Electors or their representatives were on his right and left hand; after them the other princes and states of the Empire. The legate had refused to appear in this solemnity, lest he should seem by his presence to authorize the reading of the Confession.[555]

[555] Sarpi, Hist. Council. Trent. i. p. 101.

Then stood up John Elector of Saxony, with his son John Frederick, Phillip Landgrave of Hesse, the Margrave George of Brandenburg, Wolfgang Prince of Anhalt, Ernest Duke of Brunswick-Luneburg, and his brother Francis, and last of all the deputies of Nuremberg and Reutlingen. Their air was animated and their features radiant with joy.[556] The apologies of the early Christians, of Tertullian and Justin Martyr, hardly reached in writing the sovereigns to whom they were addressed. But now, to hear the new apology of resuscitated Christianity, behold that puissant Emperor, whose sceptre, stretching far beyond the columns of Hercules, reaches the utmost limits of the world, his brother the King of the Romans, with electors, princes, prelates, deputies, ambassadors, all of whom desire to destroy the Gospel, but who are constrained by an invisible power to listen, and, by that very listening, to honour the Confession!

[556] Læto et alacri animo et vultu.--(Scultet. i. p. 273.)

One thought was involuntarily present in the minds of the spectators,--the recollection of the Diet of Worms.[557] Only nine years before, a poor monk stood alone for this same cause in a hall of the town-house at Worms, in presence of the Empire. And now in his stead, behold the foremost of the Electors, behold princes and cities! What a victory is declared by this simple fact! No doubt Charles himself cannot escape from this recollection.

[557] Ante decennium in conventu Wormatensi.--(Corp. Ref. ii. p. 153.)

[Sidenote: THE CONFESSION--PROLOGUE.]

The Emperor, seeing the Protestants stand up, motioned them to sit down; and then the two chancellors of the Elector, Bruck and Bayer, advanced to the middle of the chapel, and stood before the throne, holding in their hands, the former the Latin, and the other the German copy of the Confession. The Emperor required the Latin copy to be read.[558] "We are Germans," said the Elector of Saxony, "and on German soil; I hope therefore your majesty will allow us to speak German." If the Confession had been read in Latin, a language unknown to most of the princes, the general effect would have been lost. This was another means of shutting the mouth of the Gospel. The Emperor complied with the Elector's demand.

[558] Cæsar Latinum prelegi volebat.--(Seck. ii. p. 170.)

Bayer then began to read the Evangelical Confession, slowly, seriously, distinctly, with a clear, strong, and sonorous voice, which re-echoed under the arched roof of the chapel, and carried even to the outside this great testimony paid to the truth.[559]

[559] Qui clare, distincte, tarde et voce adeo grandi et sonora eam
pronunciavit.--(Scultet. p. 276.)

"Most serene, most mighty, and invincible Emperor and most gracious Lord," said he, "we who appear in your presence, declare ourselves ready to confer amicably with you on the fittest means of restoring one sole, true, and same faith, since it is for one sole and same Christ that we fight.[560] And in case that these religious dissensions cannot be settled amicably, we then offer to your majesty to explain our cause in a general, free, and christian council."[561]

[560] Ad unam veram concordem religionem, sicut omnes sub uno Christo
sumus et militamus.--(Confessio, Præfatio. Urkunden. i. p. 474.)

[561] Causam dicturos in tali generali, libero, et Christiano
concilio.--(Ibid. p. 479.)

[Sidenote: THE CONFESSION--JUSTIFICATION.]

This prologue being ended, Bayer confessed the Holy Trinity, conformably with the Nicene Council,[562] original and hereditary sin, "which bringeth eternal death to all who are not regenerated,"[563] and the incarnation of the Son, "very God and very man."[564]

[562] Et tamen tres sunt personæ ejusdem essentiæ.--(Ibid. p. 682.)

[563] Vitium originis, afferens æternam mortem his qui non
renascuntur.--(Confessio, Præfatio. Urkunden. i. p. 483.)

[564] Unus Christus, vere Deus, et vere homo.--(Ibid.)

"We teach moreover," continued he, "that we cannot be justified before God by our own strength, our merits, and our works; but that we are justified by Christ through grace, through the means of faith,[565] when we believe that our sins are forgiven in virtue of Christ, who by his death has made satisfaction for our sins: this faith is the righteousness that God imputes to the sinner.

[565] Quod homines non possint justificari coram Deo, propriis
viribus, meritis, aut operibus, sed gratis, propter Christum, per
fidem.--(Ibid. p. 484.)

"But we teach, at the same time, that this faith ought to bear good fruits, and that we must do all the good works commanded by God, for the love of God, and not by their means to gain the grace of God."

The Protestants next declared their faith in the Christian Church, "which is," said they, "the assembly of all true believers and all the saints,"[566] in the midst of whom there are, nevertheless, in this life, many false Christians, hypocrites even, and manifest sinners; and they added, "that it was sufficient for the real unity of the Church that they were agreed on the doctrine of the Gospel and the administration of the sacraments, without the rites and ceremonies instituted by men being everywhere the same."[567]--They proclaimed the necessity of baptism, and declared "that the body and blood of Christ are really present and administered in the Lord's Supper to those who partake of it."[568]

[566] Congregatio sanctorum et vere credentium.--(Ibid. p. 487.)

[567] Ad veram unitatem Ecclesiæ, satis est consentire de doctrina
Evangelii et administratione sacra mentorum, nec necesse est,
&c.--(Ibid. p. 486.)

[568] Quod corpus et sanguis Christi, vere adsint et distribuantur
vescentibus in cœna Domini.--(F. Urkund. i. p. 488.)

[Sidenote: THE CONFESSION--FAITH.]

The Chancellor then successively confessed the faith of the Evangelical Christians, touching confession, penance, the nature of the sacraments, the government of the Church, ecclesiastical ordinances, political government, and the last judgment. "As regards Free-will," continued he, "we confess that man's will has a certain liberty of accomplishing civil justice, and of loving the things that reason comprehends; that man can do the good that is within the sphere of nature--plough his fields, eat, drink, have a friend, put on a coat, build a house, take a wife, feed cattle, exercise a calling; as also he can, of his own movement, do evil, kneel before an idol, and commit murder. But we maintain that without the Holy Ghost he cannot do what is righteous in the sight of God."

Then, returning to the grand doctrine of the Reformation, and recalling to mind that the doctors of the Pope "have never ceased impelling the faithful to puerile and useless works, as the custom of chaplets, invocations of saints, monastic vows, processions, fasts, feast-days, brotherhoods," the Protestants added, that as for themselves, while urging the practice of truly Christian works, of which little had been said before their time,[569] "they taught that man is justified by faith alone; not by that faith which is a simple knowledge of the history, and which wicked men and even devils possess, but by a faith which believes not only the history, but also the effect of the history;[570] which believes that through Christ we obtain grace; which sees that in Christ we have a merciful Father; which knows this God; which calls upon him; in a word, which is not without God, as the heathen are."

[569] De quibus rebus olim parum docebant concionatores; tantum
puerilia et non necessaria opera urgebant.--(F. Urkund. i. p. 495.)

[570] Non tantum historiæ notitiam, sed fidem quæ credit non tantum
historiam, sed etiam effectum historiæ.--(F. Urkund. i. p. 498.)

"Such," said Bayer, "is a summary of the doctrine professed in our Churches, by which it may be seen that this doctrine is by no means opposed to Scripture, to the universal Church, nor even to the Romish Church, such as the doctors describe it to us;[571] and since it is so, to reject us as heretics is an offence against unity and charity."

[571] Nihil inesse quod discrepat a Scripturis vel ab Ecclesia
Catholica, vel ab Ecclesia Romana, quatenus ex Scriptoribus nota
est.--(Ibid. p. 501.)

[Sidenote: LUTHER ON THE CONFESSION.]

Here terminated the first part of the Confession, the aim of which was to explain the Evangelical doctrine. The Chancellor read with so distinct a voice, that the crowd which was unable to enter the hall, and which filled the court and all the approaches of the episcopal palace, did not lose a word.[572] This reading produced the most marvellous effect on the princes who thronged the chapel. Jonas watched every change in their countenances,[573] and there beheld interest, astonishment, and even approbation depicted by turns. "The adversaries imagine they have done a wonderful thing, by forbidding the preaching of the Gospel," wrote Luther to the Elector; "and they do not see, poor creatures! that by the reading of the Confession in the presence of the diet, there has been more preaching than in the sermons of ten preachers. Exquisite subtlety! admirable expedient! Master Agricola and the other ministers are reduced to silence; but in their place appear the Elector of Saxony, and the other princes and lords, who preach before his imperial majesty, and the members of the whole Empire, freely, to their beard, and before their noses. Yes, Christ is in the diet, and he does not keep silence: _the word of God cannot be bound_. They forbid it in the pulpit, and are forced to hear it in the palace; poor ministers cannot announce it, and great princes proclaim it; the servants are forbidden to listen to it, and their masters are compelled to hear it; they will have nothing to do with it during the whole course of the diet, and they are forced to submit to hear more in one day than is heard ordinarily in a whole year......When all else is silent, the very stones cry out, as says our Lord Jesus Christ."[574]

[572] Verum etiam in area inferiori et vicinis locis exaudiri
potuerit.--(Scultet. p. 274.)

[573] Jonas scribit vidisse se vultus omnium de quo mihi spondet
narrationem coram.--(L. Epp. iv. p. 71.)

[574] L. Epp. iv. p. 82.

[Sidenote: THE CONFESSION--ABUSES.]