Chapter XV: Book XIV: The Augsburg Confession. 1530 (6)

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.)