I. The Reformation was accomplished in the name of a spiritual principle. It had proclaimed for its teacher the Word of God; for salvation, Faith; for king, Jesus Christ; for arms, the Holy Ghost; and had by these very means rejected all worldly elements. Rome had been established by the law of a carnal commandment; the Reformation, by the power of an endless life. If there is any doctrine that distinguishes Christianity from every other religion, it is its spirituality. A heavenly life brought down to man—such is its work; thus the opposition of the spirit of the Gospel to the spirit of the world was the great fact which signalized the entrance of Christianity among the nations. But what its Founder had separated, had soon come together again; the Church had fallen into the arms of the world; and this criminal Union had reduced it to the deplorable condition in which it was found at the era of the Reformation. Thus one of the greatest tasks of the sixteenth century was to restore the spiritual element to its rights. The Gospel of the Reformers had nothing to do with the world and with politics. While the Roman hierarchy had become a matter of diplomacy and a court intrigue, the Reformation was destined to exercise no other influence over princes and people than that which proceeds from the Gospel of peace. TWO STRIKING LESSONS. Henceforward its decline was at hand. It is impossible for a society to prosper if it be unfaithful to the principles it lays down. Having abandoned what constituted its life, it can find naught but death. It was God's will that this great truth should be inscribed on the very threshold of the temple He was then raising in the world; and a striking contrast was to make this truth stand gloriously forth. One portion of the Reform was to seek the alliance of the world, and in this alliance find a destruction full of desolation. Another portion, looking up to God, was haughtily to reject the arm of the flesh, and by this very act of faith secure a noble victory. If three centuries have gone astray, it is because they were unable to comprehend so holy and solemn a lesson. It was in the beginning of September 1529 that Charles V., the victor by battles or by treaties over the Pope and the King of France, had landed at Genoa. The shouts of the Spaniards had saluted him as he quitted the Iberian peninsula; but the dejected eyes, the bended heads, the silent lips of the Italians given over to his hands, alone welcomed him to the foot of the Apennines. Everything led to the belief that Charles would indemnify himself on them for the apparent generosity with which he had treated the Pope. CHARLES THE FIFTH. They were deceived. Instead of those barbarous chiefs of the Goths and Huns, or of those proud and fierce emperors, who more than once had crossed the Alps and rushed upon Italy, sword in hand and with cries of vengeance, the Italians saw among them a young and graceful prince, with pale features, a delicate frame, and weak voice, of winning manners, having more the air of a courtier than a warrior, scrupulously Whence did this strange conduct proceed? Charles, had shown plainly enough, at the time of the captivity of Francis I., that generosity towards his enemies was not his dominant virtue. It was not long before this mystery was explained. Almost at the same time with Charles there arrived in Italy, by way of Lyons and Genoa, three German burgesses, whose whole equipage consisted of six horses. BOLDNESS OF THE ENVOYS. Charles was on his way from Genoa to Bologna, and staying at Piacenza, when the three Protestant deputies overtook The deputies were not checked by these insinuations and after having handed the protest to Charles, Frauentraut began to speak: "It is to the Supreme Judge that each one of us must render an account," said he, "and not to creatures who turn at every wind. It is better to fall into the most cruel necessity, than to incur the anger of God. Our nation will obey no decrees that are based on any other foundation than the Holy Scriptures." Such was the proud tone held by these German citizens to the Emperor of the West. Charles said not a word—it would have been paying them too much honour; but he charged one of his secretaries to announce an answer at some future time. There was no hurry to send back these petty ambassadors. In vain did they renew their solicitations daily. Gattinara treated them with kindness, but Nassau sent them away with bitter words. A workman, the armourer to the court, having to visit Augsburg to purchase arms, begged the Count of Nassau to despatch the Protestant deputies. "You may tell them," replied the minister of Charles V., "that we will terminate their business in order that you may have travelling companions." But the armourer having found other company, they were compelled to wait. THE LANDGRAVE'S PRESENT. These envoys endeavoured at least to make a good use of their time. "Take this book," said the Landgrave to Caden at the very moment of departure, giving him a French work "The wretches that have endeavoured to mislead so young a prince," said they, "deserve to be hung on the first tree by the wayside!" Charles swore, in fact, that the bearer should suffer the penalty of his audacity. At length, on the 12th October, Alexander Schweiss, imperial secretary, transmitted the Emperor's reply to the deputies. It said that the minority ought to submit to the decrees passed in diet, and that if the Duke of Saxony and his allies refused, means would not be wanting to compel them. THE ENVOYS UNDER ARREST. Ehinger and Caden thereupon read aloud the appeal to the Emperor drawn up at Spire, whilst Frauentraut, who had renounced his quality of deputy and assumed that of a After dinner, just as one of the deputies (Caden) had gone out, a tumult in the hotel announced some catastrophe. It was the imperial secretary who returned duly accompanied. "The Emperor is exceedingly irritated against you on account of this appeal," said he to the Protestants; "and he forbids you, under pain of confiscation and death, to leave your hotel, to write to Germany, or to send any message whatsoever." Caden's servant slipped in alarm out of the hotel, and ran to his master. The latter, still considering himself free, wrote a hasty account of the whole business to the senate of Nuremberg, sent off his letters by express, and returned to share in the arrest of his colleagues. MEETING OF CHARLES AND CLEMENT. On the 23d of October, the Emperor left Piacenza, carrying the three Germans with him. But on the 30th he released Ehinger and Frauentraut, who, mounting their horses in the middle of the night, rushed at full speed along a route thronged with soldiers and robbers. "As for you," said Granvelle to Caden, "you will stay under pain of death. The Emperor expects that the book you presented to him will be given up to the Pope." The more Charles appeared irritated against Germany, the greater moderation he showed towards the Italians: heavy pecuniary contributions were all that he required. It was beyond the Alps, in the centre of Christendom, by means of these very religious controversies, that he desired to establish his power. He pressed on, and required only two things: behind him,—peace; with him,—money. On the 5th of November he entered Bologna. Everything was striking about him: the crowd of nobles, the splendour of the equipages, the haughtiness of the Spanish troops, the four thousand ducats that were scattered by handfuls among the people; The Emperor and the Pope resided at Bologna in two adjoining palaces, separated by a single wall, through which a doorway had been made, of which each had a key; and the young and politic Emperor was often seen to visit the old and crafty Pontiff, carrying papers in his hand. Clement obtained Sforza's pardon, who appeared before the Emperor sick and leaning on a staff. Venice also was forgiven: a million of crowns arranged these two matters. But Charles could not obtain from the Pope the pardon of Florence. This illustrious city was sacrificed to the Medici, "considering," it was said, "that it is impossible for Christ's vicar to demand anything that is unjust." GATTINARA'S PROPOSITION. The most important affair was the Reformation. Some represented to the Emperor that, victor over all his enemies, he A wiser course was nevertheless proposed in a solemn conference. "The Church is torn in pieces," said Chancellor Gattinara. "You (Charles) are the head of the empire: you (the Pope) are the head of the Church. It is your duty to provide by common accord against unprecedented wants. Assemble the pious men of all nations, and let a free council deduce from the Word of God a scheme of doctrine such as may be received by every people." A thunderbolt would not have so greatly startled Clement VII. The offspring of an illegitimate union, and having obtained the Papacy by means far from honourable, and squandered the treasures of the Church in an unjust war, this Pontiff had a thousand personal motives for dreading an assembly of Christendom. "Large congregations," replied he, "serve only to introduce popular opinions. It is not with the decrees of councils, but with the edge of the sword, that we should decide controversies." As Gattinara still persisted: "What!" said the Pope, angrily interrupting him, "you dare to contradict me, and to excite your master against me!" Charles rose up; all the assembly preserved the profoundest silence, and the prince having resumed his seat, seconded his chancellor's request. Clement was satisfied with saying that he would reflect upon it. He then began to work upon the young Emperor in Such was the sinister news which, by spreading alarm among the Protestants, should also have united them. Unfortunately a contrary movement was then taking place. Luther and some of his friends had revised the Marburg articles in a sense exclusively Lutheran, and the ministers of the Elector of Saxony had presented them to the conference at Schwabach. The Reformed deputies from Ulm and Strasburg had immediately withdrawn, and the conference was broken up. But new conferences had erelong become necessary. The express that Caden had forwarded from Piacenza had reached Nuremberg. Every one in Germany understood that the arrest of the princes' deputies was a declaration of war. The Elector was staggered, and ordered his chancellor to consult the theologians of Wittemberg. "We cannot on our conscience," replied Luther on the 18th November, "approve of the proposed alliance. We would rather die ten times than see our Gospel cause one drop of blood to be shed. THE SAVIOUR IS COMING! On the 29th November an evangelical congress was opened at Smalkald, and an unexpected event rendered this meeting still more important. Ehinger, Caden, and Frauentraut, who had escaped from the grasp of Charles V., appeared before them. He was deceived. No agreement between contrary doctrines, no alliance between politics and religion—were Luther's two principles, and they still prevailed. It was agreed that those who felt disposed to sign the articles of Schwabach, and those only, should meet at Nuremberg on the 6th of January. CHARLES' CONCILIATORY LANGUAGE. The horizon became hourly more threatening. The Papists of Germany wrote one to another these few but significant words: "The Saviour is coming." Yet the frightful phantom that Philip of Hesse had not ceased to point out to his allies, and whose threatening jaws seemed already opening, suddenly vanished, and they discovered in its place the graceful image of the most amiable of princes. On the 21st January, Charles had summoned all the states of the empire to Augsburg, and had endeavoured to employ the most conciliatory language. "Let us put an end to all discord," he said, "let us renounce our antipathies, let us offer to our Saviour the sacrifice of all our errors, let us make it our business to comprehend and weigh with meekness the opinions of others. Let us annihilate all that has been said or done on both sides contrary to right, and let us seek after christian truth. Let us all fight under one and the same leader, Jesus Christ, and let us strive thus to meet in one communion, one church, and one unity." THE EMPEROR'S MOTIVES. What language! How was it that this prince, who had hitherto spoken only of the sword, should now speak only of peace? It will be said that the wise Gattinara had had a share in it; that the act of convocation was drawn up under the impression of the terror caused by the Turkish invasion; that the Emperor already saw with how little eagerness the Roman Catholics of Germany seconded his views; that he wished to intimidate the Pope; that this language, so full of graciousness, was but a mask which Charles employed to deceive his enemies; that he wished to manage religion in true If Charles, however, gave way to inclinations of mildness, the fanatical Ferdinand was at hand to bring him back. "I will continue negotiating without coming to any conclusion," wrote he to his brother; "and should I even be reduced to that, do not fear; pretexts will not be wanting to chastise these rebels, and you will find men enough, who will be happy to aid you in your revenge." II. Charles, like Charlemagne in former times and Napoleon in latter days, desired to be crowned by the Pope, and had at first thought of visiting Rome for that purpose; but Ferdinand's pressing letters compelled him to choose Bologna. THE CORONATION. The offices of honour that belonged to the Electors of the Empire were given to strangers: in the coronation of the Emperor of Germany all was Spanish or Italian. The sceptre was carried by the Marquis of Montferrat, the sword by the Duke of Urbino, and the golden crown by the Duke of Savoy. One single German prince of little importance, the Count-palatine Philip, was present: he carried the orb. After these lords came the Emperor himself between two cardinals; At length Charles V. arrived in front of the throne on which Clement VII. was seated. But before being made Emperor, it was necessary that he should be promoted to the sacred orders. The Pope presented to him the surplice and the amice to make him a canon of St. Peter's and of St. John Lateranus, and immediately the canons of these two churches stripped him of his royal ornaments, and robed him with these sacred garments. The Pope went to the altar and began Mass; and the new canon drew near to wait upon him. After the offertory, the imperial deacon presented the water to the pontiff. He then knelt down between two cardinals, and communicated from the Pope's hand. The Emperor now returned near his throne, where the princes robed him with the imperial mantle brought from Constantinople, all sparkling with diamonds, and Charles humbly bent the knee before Clement VII. The pontiff, having anointed him with oil and given him the sceptre, presented him with a naked sword, saying: "Make use of it in defence of the Church against the enemies of the faith!" Next taking the golden orb, studded with jewels, which the Count-palatine held, he said: "Govern the world with piety and firmness!" Last came the Duke of Savoy, who carried the golden crown enriched with diamonds. The Prince bent down, and Clement put the diadem on his head, saying: "Charles, Emperor invincible, receive this crown which we place on your head, as a sign to all the earth of the authority that is conferred upon you." The Emperor then kissed the white cross embroidered on the Pope's red slipper and exclaimed: "I swear ever to The two princes now took their seats under the same canopy, but on thrones of unequal height, the Emperor's being half a foot lower than the pontiff's, and the cardinal deacon proclaimed to the people "The invincible Emperor, Defender of the Faith." For the next half-hour nothing was heard but the noise of musketry, trumpets, drums, and fifes, all the bells of the city, and the shouts of the multitude. Thus was proclaimed anew the close union of politics with religion. The mighty Emperor, transformed to a Roman deacon, and humbly serving mass, like a canon of St. Peter's, had typified and declared the indissoluble union of the Romish Church with the State. This is one of the essential doctrines of Popery, and one of the most striking characteristics that distinguish it from the Evangelical and Christian Church. Nevertheless, during all this ceremony the Pope seemed ill at ease, and sighed as soon as men's eyes ceased to be turned on him. Accordingly, the French ambassador wrote to his court that these four months which the Emperor and Pope had spent together at Bologna, would bear fruit of which the King of France would assuredly have no cause to complain. ALARM OF THE PROTESTANTS. Scarcely had Charles V. risen from before the altar of San Petronio, than he turned his face towards Germany, and appeared on the Alps as the anointed of the Papacy. The letter of convocation, so indulgent and benign, seemed forgotten: all things were made new since the Pope's blessings: there was but one thought in the imperial caravan, the necessity of rigorous measures; and the legate Campeggio ceased not to insinuate irritating words into Charles's ear. "At the first rumour of the storm that threatens them," said Granvelle, Great indeed was the alarm throughout the Empire; already even the affrighted people, apprehensive of the greatest disasters, repeated everywhere that Luther and Melancthon were dead. "Alas!" said Melancthon, consumed by sorrow, when he heard these reports, "the rumour is but too true, for I die daily." Before carrying out this gigantic design, the Elector desired to consult Luther once more. The Emperor in the midst of the Electors was only the first among his equals; and independent princes were allowed to resist another prince, even if he were of higher rank than themselves. But Luther, dreading above all things the intervention of the secular arm in church affairs, was led to reply on the 6th March in this extraordinary manner: "Our princes' subjects are also the Emperor's subjects, and even more so than princes are. To protect by arms the Emperor's subjects against the Emperor, would be as if the Burgomaster of Torgau wished to protect by force his citizens against the Elector." BRUCK'S NOBLE ADVICE. "What must be done then?—Attend," replied Luther. "If the Emperor desires to march against us, let no prince undertake Never perhaps has such boldness been witnessed in feeble and unarmed men; but never, although under an appearance of blindness, was there so much wisdom and understanding. The question next discussed in the Elector's council was, whether he should go to the diet. The majority of the councillors opposed it. "Is it not risking everything," said they, "to go and shut oneself up within the walls of a city with a powerful enemy?" Bruck and the Prince-electoral were of a different opinion. Duty in their eyes was a better councillor than fear. "What!" said they, "would the Emperor insist so much on the presence of the princes at Augsburg only to draw them into a snare? We cannot impute such perfidy to him." The Landgrave on the contrary seconded the opinion of the majority. "Remember Piacenza," said he. "Some unforeseen circumstance may lead the Emperor to take all his enemies in one cast of the net." The Chancellor stood firm. "Let the princes only comport themselves with courage," said he, "and God's cause is saved." The decision was in favour of the nobler plan. SPIRITUAL ARMOUR. This diet was to be a lay council, or at the very least a national convention. Luther, Jonas, and Melancthon (Pomeranus remaining at Wittemberg), arrived at Torgau in Easter week, asking leave to deliver their articles in person to Charles the Fifth. John having then confided to Melancthon the definitive drawing up of the confession, and ordered general prayers to be offered up, began his journey on the 3d April, with one hundred and sixty horsemen, clad in rich scarlet cloaks embroidered with gold. Every man was aware of the dangers that threatened the Elector, and hence many in his escort marched with downcast eyes and sinking hearts. But Luther, full of faith, revived the courage of his friends, by composing and singing with his fine voice that beautiful hymn, since become so famous: Eine vaste Burg ist unser Gott. Our God is a strong tower. With our own strength we nought can do, Destruction yawns on every side: He fights for us, our champion true, Elect of God to be our guide. What is his name? The Anointed One, The God of armies he; Of earth and heaven the Lord alone— With him, on field of battle won, Abideth victory. LUTHER REMAINS AT COBURG. On Easter-eve the troop reached Coburg, and on the 23d April the Elector resumed his journey; but at the very moment of departure Luther received an order to remain. "Some one has said, Hold your tongue, you have a harsh voice," wrote he to one of his friends. CHARLES AT INNSPRUCK. On the 2d May the Elector reached Augsburg; it had been expected that he would stay away, and, to the great astonishment of all, he was the first at the rendezvous. How bring back the heretics to obedience to the Church? Such was the great topic of conversation in this brilliant court among nobles and priests, ladies and soldiers, councillors and ambassadors. They, or Charles at least, were not for making them ascend the scaffold, but they wished to act in such a manner that, untrue to their faith, they should bend the knee to the Pope. Charles stopped at Innspruck to study the situation of Germany, and ensure the success of his schemes. Scarcely was his arrival known when a crowd of people, high and low, flocked round him on every side, and more than 270,000 crowns, previously raised in Italy, served to make the Germans understand the justice of Rome's cause. "All these heretics," was the cry, "will fall to the ground and crawl to the feet of the Pope." Charles did not think so. He was, on the contrary, astonished to see what power the Reformation had gained. He momentarily even entertained the idea of leaving Augsburg alone, and of going straight to Cologne, and there proclaiming his brother King of the Romans. SENTIMENTS OF GATTINARA. Two parties divided the imperial court. The one, numerous and active, called upon the Emperor to revive simply the edict of Worms, and, without hearing the Protestants, condemn their cause. Gattinara, although sick, had painfully followed in Charles's train to neutralize the influence of the legate. A determined adversary of the Roman policy, he thought that the Protestants might render important services to Christendom. "There is nothing I desire so much," said he, "as to see the Elector of Saxony and his allies persevere courageously in the profession of the Gospel, and call for a free religious council. If they allow themselves to be checked by promises or threats, I hesitate myself, I stagger, and I doubt of the means of salvation." Charles V., exposed to these contrary influences, desired to restore Germany to religious unity by his personal intervention: for a moment he thought himself on the eve of success. PIETY OF THE ELECTOR. Amongst the persons who crowded to Innspruck was the unfortunate Christian, king of Denmark, Charles's brother-in-law. In vain had he proposed to his subjects undertaking a pilgrimage to Rome in expiation of the cruelties of which he was accused: his people had expelled him. Having repaired to Saxony, to his uncle the Elector, he had there heard Luther, and had embraced the evangelical doctrines, as far at least as external profession goes. This poor dethroned king could not resist the eloquence of the powerful ruler of two worlds, and Christian, won over by Charles the Fifth, Things were in this state, when Duke George of Saxony, Duke William of Bavaria, and the Elector Joachim of Brandenburg, the three German princes who were the greatest enemies of the Reformation, hastily arrived at Innspruck. The tranquillity of the Elector, whom they had seen at Augsburg, had alarmed them, for they knew not the source whence John derived his courage; they imagined that he was revolving in his mind some perfidious design. "It is not without reason," said they to Charles, "that the Elector John has repaired the first to Augsburg, and that he appeared there with a considerable train: he wishes to seize your person. Act then with energy, and allow us to offer your Majesty a guard of six thousand horse." While all was thus agitated in the Tyrol, the Evangelical Christians, instead of mustering in arms, as they were accused, sent up their prayers to heaven, and the Protestant princes were preparing to render an account of their faith. WILES OF THE ROMANISTS. The Elector of Saxony held the first rank among them. Sincere, upright, and pure from his youth, early disgusted with the brilliant tourneys in which he had at first taken part, John of Saxony had joyfully hailed the day of the Reformation, and the Gospel light had gradually penetrated his serious and In order to gain him over, they wished to put in operation very different tactics from those which had been previously employed. At Spire the Evangelicals had met with angry looks in every quarter; at Augsburg, on the contrary, the Papists gave them a hearty welcome; they represented as very trifling the distance that separated the two parties, and in their private conversations uttered the mildest language, "seeking thus to make the credulous Protestants take the bait," says an historian. Charles the Fifth was convinced that the simple Germans would not be able to resist his star. "The King of Denmark has been converted," said his courtiers to him, "why should not the Elector follow his example? Let us draw him into the imperial atmosphere." John was immediately invited to come and converse familiarly with the Emperor at Innspruck, with an assurance that he might reckon on Charles's particular favour. AUGSBURG. The Prince-electoral, John Frederick, who on seeing the advances of the Papists had at first exclaimed: "We conduct our affairs with such awkwardness, that it is quite pitiable!" allowed himself to be caught by this stratagem. "The Papist princes," said he to his father, "exert every means of blackening our characters. Go to Innspruck in order to put This time the prudent Elector moderated his son's precipitancy, and replied to Charles's ministers, that it was not proper to treat of the affairs of the diet in any other place than that which the Emperor had himself appointed, and he begged, in consequence, that his majesty would hasten his arrival. This was the first check that Charles met with. III. Meantime Augsburg was filling more and more every day. Princes, bishops, deputies, gentlemen, cavaliers, soldiers in rich uniforms, entered by every gate, and thronged the streets, the public places, inns, churches, and palaces. All that was most magnificent in Germany was there about to be collected. The critical circumstances in which the empire and Christendom were placed, the presence of Charles V. and his kindly manners, the love of novelty, of grand shows, and of lively emotions, tore the Germans from their homes. All those who had great interests to discuss, without reckoning a crowd of idlers, flocked from the various provinces of the empire, and hastily made their way towards this illustrious city. THE GOSPEL PREACHED. In the midst of this crowd the Elector and the Landgrave were resolved to confess Jesus Christ, and to take advantage of this convocation in order to convert the empire. Scarcely had John arrived when he ordered one of his theologians to preach daily with open doors in the church of the Dominicans. The partisans of Rome were amazed. They expected to see criminals endeavouring to dissemble their faults, and they met with confessors of Christ with uplifted heads and words of power. Desirous of counterbalancing these preachings, the Bishop of Augsburg ordered his suffragan and his chaplain to ascend the pulpit. But the Romish priests understood better how to say Mass than to preach the Gospel. "They shout, they bawl," said some. "They are stupid fellows," added all their hearers, shrugging their shoulders. The Romanists, ashamed of their own priests, began to grow angry, Before the answer was ready, Charles's orders arrived, carried by two of his most influential ministers, the Counts of Nassau and of Nuenar. A more skilful choice could not have been made. These two nobles, although devoted to Charles, were favourable to the Gospel, which they professed not long after. The Elector was therefore fully disposed to listen to their counsel. THE EMPEROR'S MESSAGE. The Elector was greatly agitated. "If his majesty forbids the preaching of the Gospel," exclaimed he, "I shall immediately return home." Luther's answer was ready first. "The Emperor is our master," said he; "the town and all that is in it belong to him. If your Highness should give orders at Torgau for this to be done, and for that to be left undone, the people ought not to resist. I should prefer endeavouring to change his majesty's decision by humble and respectful solicitations; but if he persists, might makes right; we have but done our duty." FIRMNESS OF THE ELECTOR. Will the Elector yield to this first demand of Charles, and thus begin, even before the Emperor's arrival, that list of sacrifices, the end of which cannot be foreseen? No one in Augsburg was firmer than John. In vain did the Reformers represent that they were in the Emperor's city, and only strangers: THE ELECTOR'S REPLY. This reply must necessarily hasten the arrival of Charles; and it was urgent they should be prepared to receive him. To explain what they believe, and then be silent, was the whole plan of the Protestant campaign. A confession was therefore necessary. One man, of small stature, frail, timid, and in great alarm, was commissioned to prepare this instrument of war. Philip Melancthon worked at it night and day: he weighed every expression, softened it down, changed it, and then frequently returned to his first idea. He was wasting away his strength; his friends trembled lest he should die over his task; and Luther enjoined him, as early as the 12th of May, under pain of anathema, to take measures for the preservation of "his little body," and not "to commit suicide for the love of God." PREPARATION OF THE CONFESSION. Notwithstanding these solicitations, Melancthon's application augmented, and he set about an exposition of the christian The Apology, as it was then called, was completed on the 11th May; and the Elector sent it to Luther, begging him to mark what ought to be changed. "I have said what I thought most useful," added Melancthon, who feared that his friend would find the confession too weak; "for Eck ceases not to circulate against us the most diabolical calumnies, and I have endeavoured to oppose an antidote to his poisons." Luther replied to the Elector on the 15th May: "I have read Magister Philip's Apology; I like it well enough, I have no corrections to make. Besides, that would hardly suit me, for I cannot walk so meekly and so silently. May Christ our Lord grant that this work may produce much and great fruit." Each day, however, the Elector's councillors and theologians, in concert with Melancthon, improved the confession, and endeavoured to render it such that the charmed diet should, in its own despite, hear it to the very end. While the struggle was thus preparing at Augsburg, Luther at Coburg, on the summit of the hill, "on his Sinai," as he called it, raised his hands like Moses towards heaven. The place where he had been left was, by its solitude, favourable to study and to meditation. Besides, by way of relaxation, he had something better than Esop; he had those domestic joys whose precious treasures the Reformation had opened to the ministers of the Word. It was at this time he wrote that charming letter to his infant son, in which he describes a delightful garden where children dressed in gold are sporting about, picking up apples, pears, cherries, and plums; they sing, dance, and enjoy themselves, and ride pretty little horses, with golden bridles and silver saddles. LUTHER'S MERRIMENT. But the Reformer was soon drawn away from these pleasing images. About this time he learnt that his father had gently fallen asleep in the faith which is in Jesus Christ. "Alas!" exclaimed he, shedding tears of filial love, "it is by the sweat of his brow that he made me what I am." He soon devoted himself to other studies, and poured out the floods of his irony on the mundane practices of courts. He saw Venice, the Pope, and the King of France, giving their hands to Charles V. to crush the Gospel. Then, alone in his chamber in the old castle, he burst into irresistible laughter. "Mr. Par-ma-foy, (it was thus he designated Francis I.), Innomine-Domini (the Pope), and the Republic of Venice, pledge their goods and their bodies to the Emperor......Sanctissimum foedus. A most holy alliance truly! This league between these four powers belongs to the chapter Non-credimus, Venice, the Pope, and France become imperialists!......But these are three persons in one substance, filled with unspeakable hatred against the Emperor. Mr. Par-ma-foy cannot forget his defeat at Pavia; Mr. In-nomine-Domini is, 1st, an Italian, which is already too much; 2d, a Florentine, which is worse; 3d, a bastard—that is to say, a child of the devil; 4th, he will never forget the disgrace of the sack of Rome. As for the Venetians, they are Venetians: that is quite enough; and they have good reason to avenge themselves on the posterity of Maximilian. All this belongs to the chapter Firmiter-credimus. But God will help the pious Charles, who is a sheep among wolves. Amen." CONDITION OF SAXONY. Impatient at seeing the diet put off from day to day, Luther formed his resolution, and ended by convoking it even at Coburg. "We are already in full assembly," wrote he on the 28th April and the 9th May. "You might here see kings, dukes, and other grandees, deliberating on the affairs of their TRAVAIL OF THE GOSPEL. Luther soon returned to real life, and thrilled with joy at beholding the fruits that the Reformation was already bearing, and which were for him a more powerful "apology" than even the confession of Melancthon. "Is there in the whole world a single country to be compared to your highness's states," wrote he to the Elector, "and which possesses preachers of so pure a doctrine, or pastors so fitted to bring about the reign of peace? Where do we see, as in Saxony, boys and girls well instructed in the Holy Scriptures and in the Catechism, increasing in wisdom and in stature, praying, believing, talking of God and of Christ better than has been done hitherto by all the universities, convents, and chapters of Christendom?" Luther, not content with encouraging his prince, desired also to frighten his adversaries. It was with this intent that he wrote at that time an address to the members of the clergy assembled at Augsburg. A crowd of thoughts, like lansquenets armed cap-a-piÉ, "rushed in to fatigue and bewilder him;" Thus was Luther present at Augsburg, although invisible; and he effected more by his words and by his prayers than Agricola, Brenz, or Melancthon. These were the days of travail for the Gospel truth. It was about to appear in the world with a might that was destined to eclipse all that had been done since the time of St. Paul; but Luther only announced and manifested the things that God was effecting: he did not execute them himself. He was, as regards the events of the Church, what Socrates was to philosophy: "I imitate my mother (she was a midwife)," this philosopher was in the habit of saying; "she does not travail herself, but she aids others." Luther—and he never ceased repeating it—has created nothing; but he has brought to light the precious seed, hidden for ages in the bosom of the Church. The man of God is not he who seeks to form his age according to his own peculiar ideas, but he who, distinctly perceiving God's truth, such as it is found in his Word, and as it is hidden HUMAN HOPES FAIL. Never had these qualities been more necessary, for matters were taking an alarming aspect. On the 4th June died Chancellor Gattinara, who was to Charles the Fifth "what Ulpian was to Alexander Severus," says Melancthon, and with him all the human hopes of the Protestants vanished. "It is God," Luther had said, "who has raised up for us a Naaman in the court of the King of Syria." In truth Gattinara alone resisted the Pope. When Charles brought to him the objections of Rome: "Remember," said the Chancellor, "that you are master!" Henceforward every thing seemed to take a new direction. The Pope required that Charles should be satisfied with being his "lictor," as Luther says, to carry out his judgments against the heretics. THE CHURCH, THE JUDGE. But others went to work more skilfully than he. Cochloeus, who became chaplain to Duke George of Saxony in 1527, begged an interview with Melancthon, "for," added he, "I cannot converse with your married ministers." The Romish priests and laymen made a great uproar, because on fast days meat was usually eaten at the Elector's court. Melancthon advised his prince to restrain the liberty of his attendants in this respect. "This disorder," said he, "far from leading the simple-minded to the Gospel, scandalizes them." He added, in his ill-humour: "A fine holiness truly, to make it a matter of conscience to fast, and yet to be night and day given up to wine and folly!" On the 31st May, the Saxon confession was at length communicated to the other Protestant states, who required that it should be presented in common in the name of them all. THE LANDGRAVE'S CATHOLIC SPIRIT. All were agreed on this point; but the dissent came from another quarter. The Lutherans feared to compromise their cause if they went hand in hand with the Zwinglians. "This is Lutheran madness," replied Bucer: "it will perish The afflicted Landgrave, says Bucer, was "between the hammer and the anvil;" and his allies caused him more uneasiness than his enemies. AUGSBURG. IV. In proportion as the Emperor drew near Augsburg, the anxieties of the Protestants continued increasing. The burghers of this imperial city expected to see it become the To this agitation of men's minds was added the agitation of the streets, or rather one led to the other. Masons and locksmiths were at work in all the public places and crossings, laboriously fastening barriers and chains to the walls, that might be closed or stretched at the first cry of alarm. Matters were in this state, and it was about the middle of May, when a number of Spanish quartermasters arrived, full of arrogance, and who looked with contemptuous eyes on these wretched burghers, entered their houses, conducted themselves with violence, and even rudely tore down the arms of some of the princes. CHARLES AT MUNICH. That did not last long, and they soon felt more serious The imperial quartermasters then resumed all their impertinence; and no longer giving themselves the trouble of entering the houses, and the shops, they tore down the signboards of the Augsburg citizens, and wrote in their place how many men and horses they would be required to lodge. Such were the preludes to the work of conciliation that Charles V. had announced, and that he was so slow in beginning. Accordingly his delay, attributed by some to the crowds of people who surrounded him with their acclamations; by others, to the solicitations of the priests, who opposed his entry into Augsburg until he had imposed silence on the ministers; and by others, finally, to the lessons the Pope had given him in the arts of policy and stratagem, CHARLES AND THE PRINCES. At last Charles, having quitted Innspruck two days after Gattinara's death, arrived at Munich on the 10th June. His reception was magnificent. At the distance of two miles from the town a temporary fortress, soldiers' huts, cannon, horsemen, an assault, repeated explosions, flames, shouts, whirlwinds of smoke, and a terrible clashing of arms, all of which was very agreeable to the Emperor; Charles was not far distant from Augsburg. As early as the 11th June, every day and every hour, members of the imperial household, carriages, waggons, and baggage entered this city, to the sound of the clacking whip and of the horn; At five o'clock in the morning of the 15th June, THE PROCESSION. While this was passing, three individuals remained apart on a little elevation; First came two companies of lansquenets, commanded by Simon Seitz, a citizen of Augsburg, who had made the campaign of Italy, and was returning home laden with gold. Immediately after came the households of the Emperor and of his brother, in striking contrast with this warlike show. They were composed of Turkish, Polish, Arabian, and other led horses; then followed a multitude of young pages, clad in yellow or red velvet, with Spanish, Bohemian, and Austrian nobles in robes of silk and velvet; In fact these powerful lords, whose contentions had so often filled Germany with confusion and war, now advanced riding peacefully side by side. After the princes appeared the electors; and the Elector of Saxony, according to custom, carried the naked and glittering imperial sword immediately before the Emperor. Last came the Prince, on whom all eyes were fixed. ENTERS AUGSBURG. He had at first desired to place his brother and the legate Never, according to the historians, had anything so magnificent been seen in the Empire; THE BENEDICTION. The Emperor went up to the altar, and falling on his knees, raised his hands towards heaven. The Cardinal-archbishop of Salzburg then proceeded to pronounce the benediction; but Campeggio, impatient at having as yet taken no part in the ceremony, hastened to the altar, and rudely thrusting the archbishop aside, said sharply to him: The hour was come in which the partisans of the Papacy flattered themselves with the prospect of rendering the Protestants untrue to their faith. The arrival of the Emperor, the procession of the holy sacrament that was preparing, the late hour,—all had been calculated beforehand; "the nocturns of treason were about to begin," said Spalatin. CHARLES AND THE LANDGRAVE. A few minutes of general conversation took place in the Emperor's apartments; the princes of the Romish party were then allowed to retire; but Charles had given a sign to the Elector of Saxony, to the Landgrave of Hesse, to George of Brandenburg, to the Prince of Anhalt, and to the Duke of Luneburg to follow him into his private chamber. "His majesty requests you to discontinue the preachings," said Ferdinand. On hearing these words the two old princes (the Elector and the Margrave) turned pale and did not speak; At last the Landgrave said: "We entreat your majesty to withdraw your request, for our ministers preach only the pure Word of God, as did the ancient doctors of the Church, St. Augustin, St. Hilary, and so many others. It will be easy for your majesty to convince yourself of it. We cannot deprive ourselves of the food of the Word of God, and deny his Gospel." THE EMPEROR'S SILENCE. Ferdinand, resuming the conversation in French These were the only words that Charles pronounced before the princes during all the diet. His ignorance of the German language, and sometimes also the etiquette of the Escurial, compelled him to speak only by the mouth of his brother or of the Count-palatine. As he was in the habit of consecrating four hours daily to divine worship, the people said: "He talks more with God than with men." This habitual silence was not favourable to his plans. They required activity and eloquence; but instead of that the Germans saw in the dumb countenance of their youthful Emperor, a mere puppet, nodding his head and winking his eyes. Charles sometimes felt very keenly the faults of this position: "To be able to speak German," said he, "I would willingly sacrifice any other language, even were it Spanish or French, and more than that, one of my states." FAILURE OF THE INTERVIEW. Ferdinand saw that it was useless to insist on the cessation of these meetings; but he had another arrow in his quiver. The next day was the festival of Corpus Christi, and by a custom that had never as yet been infringed, all the princes and deputies present at the diet were expected to take part in the procession. What! would the Protestants refuse this act of courtesy at the very opening of a diet to which each one came in a conciliatory spirit? Have they not declared that the body and blood of Christ are really in the Host? Do they Ferdinand therefore resumes, and making a weapon of the very refusal that he has just met with: "Since the Emperor," said he, "cannot obtain from you the suspension of your assemblies, he begs at least that you will accompany him to-morrow, according to custom, in the procession of the Holy Sacrament. Do so, if not from regard to him, at least for the honour of Almighty God." The princes were still more irritated and alarmed. "Christ," said they, "did not institute his sacrament to be worshipped." Charles perseveres in his demand, and the Protestants in their refusal. AGITATION OF CHARLES. They separated in the greatest agitation. The Prince-electoral, who had waited for his father in the first hall along with other lords, sought, at the moment the princes issued from the Emperor's chamber, to read on their countenance what had taken place. Judging from the emotion depicted on their features that the struggle had been severe, he thought that his father was incurring the greatest dangers, and accordingly, grasping him by the hand, he dragged him to the staircase of the palace, exclaiming in affright, as if Charles, who had expected no such resistance, was in truth confounded, and the legate endeavoured to exasperate him still more. At the same time Charles's demand was laid before the theologians, and Spalatin, taking the pen, drew up their opinion during the night. "The sacrament," it bore, "was not instituted to be worshipped, as the Jews worshipped the brazen image. The Elector of Saxony feeling indisposed during the night, commissioned his son to represent him; and at seven o'clock the princes and councillors repaired on horseback to the Emperor's palace. PROCESSION OF CORPUS CHRISTI. The Margrave of Brandenburg was their spokesman. "You know," said he to Charles, "how, at the risk of our The procession did not begin till noon. Immediately behind the canopy under which the Elector of Mentz carried the Host, came the Emperor alone, with a devout air, bearing a taper in his hand, his head bare and shorn like a priest's, although the noon-day sun darted on him its most ardent rays. Charles, however, under an air of devotion concealed a wounded heart. The legate was less able to command himself, and said aloud that this obstinacy of the princes would be the cause of great mischief to the Pope. THE SERMONS PROHIBITED. V. Charles, being defeated on the subject of the procession, resolved to take his revenge on the assemblies, for nothing galled him like these sermons. The crowd ceased not to fill the vast church of the Franciscans, where a Zwinglian The next morning (17th June) before breakfast, the princes replied to the Emperor. "To forbid our ministers to preach purely the holy Gospel would be rebellion against God, who wills that his Word be not bound. Poor sinners that we are, we have need of this Divine Word to surmount our troubles. A COMPROMISE PROPOSED. Charles immediately convoked the other temporal and spiritual princes, who arrived at mid-day at the Palatine palace, and remained sitting until the evening; The commission proposed accordingly that the Emperor should set aside both Papist and Lutheran preachers, and should nominate a few chaplains, with authority to announce the pure Word of God, without attacking either of the two parties. "We must accept it," said Melancthon; "for if our obstinacy should lead the Emperor to refuse hearing our confession, the evil would be greater still." "We are called to Augsburg," said Agricola, "to give an account of our doctrine, and not to preach." "There is no little disorder in the city," remarked Spalatin. "The Sacramentarians and Enthusiasts preach here as well as we: we must get out of this confusion." "What do the Papists propose?" said other theologians; "to read the Gospels and Epistles without explanation. But is not that a victory? What! we protest against the interpretations of the Church; and lo! priests who are to read the Word of God without their notes and commentaries, that is to say, transforming themselves into Protestant ministers!" "O! admirable wisdom of the courtiers!" exclaimed Melancthon, smiling. CURIOSITY OF THE CITIZENS. To these motives were added the opinions of the lawyers. As the Emperor ought to be considered the rightful magistrate of an imperial city, so long as he made it his residence, all jurisdiction in Augsburg really belonged to him. "Well, then," said the Protestant princes, "we agree to silence our preachers, in the hope that we shall hear nothing offensive to our consciences. If it were otherwise, we should feel ourselves constrained to repel so serious an insult. They hastened to the Emperor, who desired nothing better than to come to an understanding with the Protestants on this subject, and who ratified everything. This was Saturday. An imperial herald was immediately sent out, who, parading the streets of the city at seven in the evening to the sound of trumpets, The New Preachers. A thousand different remarks were exchanged in the houses of the citizens of Augsburg. "We are very impatient," said they, "to see the preachers appointed by the Emperor, and who will preach (O! unprecedented wonder!) neither against the evangelical doctrine nor against the doctrine of the Pope!" At length Sunday the 19th of June began; every one hastened to the churches, and the faithful who filled them, with eyes fixed on the priest and with attentive ears, "The mountain in labour, gave birth to a mouse!" 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." 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, 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." 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. 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." 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. 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. 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 After the mass of the Holy Ghost, the Emperor entered his carriage, 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." 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. 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. 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. 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. 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. "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; "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; 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, 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. EVANGELICAL FIRMNESS PREVAILS. Fortunately the Chancellor and the Elector Frederick did 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. 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. 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; 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. 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 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!" 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 Cochl[eo]us 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, 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. 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. 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 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. 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, 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. THE PROTESTANTS ARE FIRM. The Protestant princes, uneasy, and agitated, insisted. "Our honour is at stake," said they; "our souls are endangered. Upon this the Elector and princes, in still greater alarm, said for the third time with emotion and earnestness: 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; 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. 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;" 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 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. LUTHER'S ANXIETY. Luther, besides his constant reading of the Word of God, 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. 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 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. 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 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, 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 "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. "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. 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, 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. 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. One thought was involuntarily present in the minds of the spectators,—the recollection of the Diet of Worms. THE CONFESSION—PROLOGUE. The Emperor, seeing the Protestants stand up, motioned 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. "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. THE CONFESSION—JUSTIFICATION. This prologue being ended, Bayer confessed the Holy Trinity, conformably with the Nicene Council, "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, "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," 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 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, "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; 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. THE CONFESSION—ABUSES. That part of the Confession destined to point out errors and abuses still remained. Bayer continued: he explained and demonstrated the doctrine of the two kinds; he attacked the Bayer next came to the precepts on the distinction of meats and other Roman usages. "Celebrate such a festival," said he; "repeat such a prayer, or keep such a fast; be dressed in such a manner, and so many other ordinances of men—this is what is now styled a spiritual and christian life; while the good works prescribed by God, as those of a father of a family who toils to support his wife, his sons, and his daughters—of a mother who brings children into the world, and takes care of them—of a prince or of a magistrate who governs his subjects, are looked upon as secular things, and of an imperfect nature." As for monastic vows in particular, he represented that, as the Pope could give a dispensation from them, those vows ought therefore to be abolished. The last article of the Confession treated of the authority of the bishops: powerful princes crowned with the episcopal mitre were there; the Archbishops of Mentz, Cologne, Salzburg, and Bremen; the Bishops of Bamberg, Wurzburg, Eichstadt, Worms, Spire, Strasburg, Augsburg, Constance, Coire, Passau, Liege, Trent, Brixen, and of Lebus and Ratzburg, fixed their eyes on the humble confessor. He fearlessly continued, and energetically protesting against that confusion of Church and State which had characterized the Middle Ages, he called for the distinction and independence of the two societies. THE CONFESSION—DUTY OF THE BISHOPS. "Many," said he, "have unskilfully confounded the episcopal and the temporal power; and from this confusion have "We therefore teach that the power of the keys or of the bishops is, conformably with the Word of the Lord, a commandment emanating from God, to preach the Gospel, to remit or retain sins, and to administer the Sacraments. This power has reference only to eternal goods, is exercised only by the minister of the Word, and does not trouble itself with political administration. The political administration, on the other hand, is busied with everything else but the Gospel. The magistrate protects, not souls, but bodies and temporal possessions. He defends them against all attacks from without, and, by making use of the sword and of punishment, compels men to observe civil justice and peace. "For this reason we must take particular care not to mingle the power of the Church with the power of the State. "It is thus that we distinguish the two governments and the two powers, and that we honour both as the most excellent gifts that God has given here on earth. THE CONFESSION—EPILOGUE. "The duty of the bishops is therefore to preach the Gospel, "But if the bishops teach anything that is contrary to the Gospel, then the churches have an order from God which forbids them to obey (Matt. vii. 15; Galatians i. 8; 2 Cor. xiii. 8, 10). And St. Augustin himself, in his letter against Pertilian, writes: 'We must not obey the catholic bishops, if they go astray, and teach anything contrary to the canonical Scriptures of God.'" After some remarks on the ordinances and traditions of the Church, Bayer came to the epilogue of the Confession. "It is not from hatred that we have spoken," added he, "nor to insult any one; but we have explained the doctrines that we maintain to be essential, in order that it may be understood that we admit of neither dogma nor ceremony which is contrary to the Holy Scriptures, and to the usage of the universal Church." Bayer then ceased to read. He had spoken for two hours: the silence and serious attention of the assembly were not once disturbed. This Confession of Augsburg will ever remain one of the masterpieces of the human mind enlightened by the Spirit of God. REMARKS ON THE CONFESSION. The language that had been adopted, while it was perfectly natural, was the result of a profound study of character. These princes, these warriors, these politicians who were sitting in the Palatine Palace, entirely ignorant as they were of divinity, easily understood the Protestant doctrine; for it was At the same time the power of argumentation was so much the more remarkable, as it was the more concealed. At one time Melancthon (for it was really he who spoke through the mouth of Bayer) was content to quote a single passage of Scripture or of the Fathers in favour of the doctrine he maintained; and at another he proved his thesis so much the more strongly, that he appeared only to be declaring it. With a single stroke he pointed out the sad consequences that would follow the rejection of the faith he professed, or with one word showed its importance for the prosperity of the Church; so that while listening to him, the most violent enemies were obliged to acknowledge to themselves that there was really something to say in favour of the new sect. To this force of reasoning the Apology added a prudence no less remarkable. Melancthon, while declining with firmness the errors attributed to his party, did not even appear to feel the injustice of these erroneous imputations; and while pointing out those of Popery, he did not say expressly they were those of his adversaries; thus carefully avoiding every thing that might irritate their minds. In this he showed himself wise as a serpent and harmless as a dove. But the most admirable thing of all is the fidelity with which the Confession explains the doctrines most essential to salvation. Rome is accustomed to represent the Reformers as the creators of the Protestant doctrines; but it is not in the sixteenth century that we must look for the days of that creation. A bright track of light, of which Wickliffe and Augustin mark the most salient points, carries us back to the Apostolic age: it was then that shone in all their brilliancy the creative days of Evangelical truth. Yet it is true (and if this is what Rome means, we fully concur in the idea) never since the time of St. Paul had the Christian doctrine appeared with so much beauty, depth, and life, as in the days of the Reformation. REMARKS. There is a particular application of this principle, which the Confession points out. It wills the bishops should reprimand those who obey wickedness, "but without human power, and solely by the Word of God." It therefore rejects the use of the sword in the chastisement of heretics. This we see is a primitive principle, fundamental and essential to the Reformation, as the contrary doctrine is a primitive principle, fundamental and essential to the Papacy. If among Protestants we find some writing, or even some example opposed to this, it is but an isolated fact, which cannot invalidate the official principles of the Reform—it is one of those exceptions which always serve to confirm the rule. MODERATE TONE OF THE CONFESSION. Finally, the Augsburg Confession does not usurp the rights of the Word of God; it desires to be its handmaid and not its rival; it does not found, it does not regulate the faith, but Was, however, the Confession able to follow in all things the exact path of truth? We may be permitted to doubt it. It professes not to separate from the teaching of the Catholic Church, and even from that of the Romish Church—by which is no doubt signified the ancient Roman Church—and rejects the popish particularism which, for about eight centuries, imprisoned men's consciences. The Confession, however, seems overlaid with superstitious fears when there is any question of deviating from the views entertained by some of the Fathers of the Church, of breaking the toils of the hierarchy, and of acting, as regards Rome, without blameable forbearance. This, at least, is what its author, Melancthon, professes. "We do not put forward any dogma," said he, "which is not founded on the Gospel or on the teaching of the Catholic Church; we are prepared to concede everything that is necessary for the episcopal dignity; Many will think, no doubt, that a little more independence would have been proper in this matter, and that it would have been better to have passed over the ages that have followed the times of the apostles, and have frankly put in practice the grand principle which the Reformation had proclaimed: "There is for articles of faith no other foundation than the Word of God." DEFECTS OF THE CONFESSION. Melancthon's moderation has been admired; and, in truth, while pointing out the abuses of Rome, he was silent on what is most revolting in them, on their disgraceful origin, The interest that Charles the Fifth showed in listening to the Confession seems doubtful. According to some, he endeavoured to understand that foreign language; When the reading was finished, Chancellor BrÜck, with the two copies in his hand, advanced towards the Emperor's secretary and presented them to him. Charles the Fifth, who was wide awake at this moment, himself took the two Confessions, handed the German copy, considered as official, to the elector of Mentz, and kept the Latin one for himself. THE AUGSBURG CONFESSION. The joy with which the Protestants were filled shone in their eyes. The Emperor, having descended from his throne, approached the Protestant princes, and begged them in a low tone not to publish the Confession; LUTHER DEMANDS RELIGIOUS LIBERTY. VIII. The Romanists had expected nothing like this. Instead of a hateful controversy, they had heard a striking confession of Jesus Christ; the most hostile minds were consequently disarmed. "We would not for a great deal," was the remark on every side, "have missed being present at this reading." The Archbishop Hermann, elector of Cologne, the Count-palatine Frederick, Duke Erick of Brunswick-Luneburg, Duke Henry of Mecklenburg, and the Dukes of Pomerania, were gained over to the truth; and Hermann sought erelong to establish it in his electorate. The impression produced in other countries by the Confession was perhaps still greater. Charles sent copies to all the courts; it was translated into French, Italian, Then Luther's voice began to be heard again. He saw that it was a decisive moment, and that he ought now to give the impulse that would gain religious liberty. He boldly demanded this liberty of the Roman-catholic princes of the diet; But Luther did not expect so glorious a conclusion: he compared the diet to a drama. First, there had been the exposition, then the prologue, afterwards the action, and now he waited for the tragic catastrophe, according to some, but which, in his opinion, would be merely comic. SONG OF TRIUMPH. It was the intervention of Charles which especially alarmed him. To withdraw the Church from all secular influence, and the governments from all clerical influence, was then one of the dominant ideas of the great Reformer. "You see," wrote he to Melancthon, "that they oppose to our cause the same argument as at Worms, to wit, still and for ever the judgment of the Emperor. Thus Satan is always harping on the same string, and that emaciated strength Thus a song of triumph was, on the part of the Confessors of Augsburg, the first movement that followed this courageous act, unique doubtless in the annals of the Church. Some of their adversaries at first shared in their triumph, and the others were silent; but a powerful reaction took place erelong. On the following morning, Charles having risen in ill-humour and tired for want of sleep, the first of his ministers who appeared in the imperial apartments was the Count-palatine, as wearied and embarrassed as his master. "We must yield something," said he to Charles; "and I would remind your majesty that the Emperor Maximilian was willing to grant the two kinds in the Eucharist, the marriage of priests, and liberty with respect to the fasts." Charles the Fifth eagerly seized at this proposition as a means of safety. But Granvelle and Campeggio soon arrived, who induced him to withdraw it. AN INGENUOUS CONFESSION. Rome, bewildered for a moment by the blow that had struck her, rose up again with energy. "I stay with the mother," exclaimed the Bishop of Wartzburg, meaning by it the Church of Rome; "the mother, the mother!" "My lord," wittily replied Brenz, "pray, do not, for the mother, forget either the Father or the Son!"—"Well! I grant it," replied the Archbishop of Salzburg to one of his friends, "I also should desire the communion in both kinds, the marriage of priests, the reformation of the Mass, liberty as regards food and other traditions......But that it should be a monk, a poor monk, who presumes to reform us all, is what we cannot tolerate." FAILURE OF THE POPISH INTRIGUES. Charles, impelled by these contrary parties, affected a great indifference. But without permitting it to be seen, he endeavoured, meanwhile, to examine this affair thoroughly. "Let there not be a word wanting," he had said to his secretary, when requiring from him a French translation of the Confession. "He does not allow anything to be observed," whispered the Protestants one to another, convinced that Charles was gained; "for if it were known, he would lose his Spanish states: let us maintain the most profound secresy." But the Emperor's courtiers, who perceived these strange hopes, smiled and shook their heads. "If you have money," said Schepper, one of the secretaries of state, to Jonas and Melancthon, "it will be easy for you to buy from the Italians whatever religion you please; This was soon evident. On the day after the confession (Sunday, 26th June), before the breakfast hour, Strasburg, Nuremberg, Constance, Ulm, Reutlingen, Heilbronn, Memmingen, Lindau, Kempten, Windsheim, Isny, and Weissemburg, which were thus summoned to renounce the famous protest, found the moment curiously chosen. They asked for time. The position was complicated; discord had been thrown in the midst of the cities, and intrigue was labouring daily to increase it. But the enthusiasm of faith overcame all these stratagems, and on the next day (27th June), the deputies from the cities transmitted a reply to the Emperor, in which they declared that they could not adhere to the Recess of Spire "without disobeying God, and without compromising the salvation of their souls." THE EMPEROR'S COUNCIL. Charles, who desired to observe a just medium, more from All the princes were present: even the Pope's legate and the most influential Roman divines appeared at this council, to the great scandal of the Protestants. "What reply should be made to the Confession?" was the question set by Charles the Fifth to the senate that surrounded him. Three different opinions were proposed. "Let us beware," said the men of the Papacy, "of discussing our adversaries' reasons, and let us be content with executing the Edict of Worms against the Lutherans, and with constraining them by arms." VIOLENT DISCUSSIONS. The debate was very animated: the mild and the violent, the politic and the fanatical, took a decided course in the assembly. George of Saxony and Joachim of Brandenburg showed themselves the most inveterate, and surpassed in this respect even the ecclesiastical princes. A REFUTATION PROPOSED. The Emperor, desirous of playing the character of an umpire, would have wished the Roman party at least to have placed in his hands an accusation against the Reform: but all was now altered; the majority, becoming daily more compact since the Diet of Spire, no longer sided with Charles. Full of the sentiment of its own strength, it refused to assume the title of a party, and to take the Emperor as a judge. "What are you saying," cried they, "of diversity between the members of the Empire? There is but one legitimate party. It is not a question of deciding between two opinions whose rights are equal, but of crushing rebels, and of aiding those who have remained faithful to the constitution of the Empire." This haughty language enlightened Charles: he found they had outstripped him, and that, abandoning his lofty position of arbiter, he must submit merely to be the executer of the orders of the majority. It was this majority which henceforward commanded in Augsburg. They excluded the imperial councillors who advocated more equitable views, and the Archbishop of Mentz himself ceased for a time to appear in the diet. The majority ordered that a refutation of the Evangelical doctrine should be immediately drawn up by Romish theologians. If they had selected for this purpose moderate men like the Bishop of Augsburg, the Reformation would still have had some chance of success with the great principles of Christianity; but it was to the enemies of the Reform, to the old champions of Rome and of Aristotle, exasperated by so many defeats, that they resolved to intrust this task. ITS AUTHORS. They were numerous at Augsburg, and were not held in great esteem. "The princes," said Jonas, "have brought their learned men with them, and some even their unlearned One might beforehand have augured of the work by the workmen. Each one understood that it was a question, not of refuting the Confession, but of branding it. Campeggio, who doubtless suggested this ill-omened list to Charles, was well aware that these doctors were incapable of measuring themselves with Melancthon; but their names formed the most decided standard of Popery, and announced to the world clearly and immediately what the diet proposed to do. This was the essential point. Rome would not leave Christendom even hope. It was, however, requisite to know whether the diet, and the Emperor who was its organ, had the right of pronouncing in this purely religious matter. Charles put the question both to the Evangelicals and to the Romanists. "Your highness," said Luther, who was consulted by the Elector, "may reply with all assurance: Yes, if the Emperor wish it, let him be judge! I will bear everything on his part; but let him decide nothing contrary to the Word of God. Your highness cannot put the Emperor above God himself. ROME AND THE CIVIL POWER. The reply of the Papal adherents was quite as positive in The philosophy of Aristotle and the hierarchy of Rome, thanks to this alliance with the civil power, were at length about to see the day of their long-expected triumph arrive. So long as the schoolmen had been left to the force of their syllogisms and of their abuse, they had been defeated; but now Charles the Fifth and the diet held out their hands to them; the reasonings of Faber, Eck, and Wimpina were about to be countersigned by the German chancellor, and confirmed by the great seals of the Empire. Who could resist them? The Romish error has never had any strength except by its union with the secular arm; and its victories in the Old and in the New World are owing, even in our days, to state patronage. PERILS OF THE CONFESSORS. These things did not escape the piercing eye of Luther. He saw at once the weakness of the argument of the Papist doctors and the power of Charles's arm. "You are waiting for your adversaries' answer," wrote he to his friends in Augsburg; "it is already written, and here it is: The Fathers, the Fathers, the Fathers; the Church, the Church, the Church; usage, custom; but of the Scriptures——nothing!" Thus changed the situation of the Reform. Charles was obliged to acknowledge his weakness; and, to save the appearance of his power, he took a decisive part with the enemies of Luther. The Emperor's impartiality disappeared: the state turned against the Gospel, and there remained for it no other saviour than God. At first many gave way to extreme dejection: above all, Melancthon, who had a nearer view of the cabals of the adversaries, exhausted moreover by long vigils, fell almost into despair. The legate immediately set all his batteries to work. Already had Charles several times sent for the Elector and the Landgrave, and had used every exertion to detach them from the Evangelical Confession. THE EMPEROR'S SISTER. Melancthon agreed: he began to flatter himself with success; and, in truth, there were, even among the Papists, individuals who were favourable to the Reformation. There had recently arrived at Augsburg, from beyond the Alps, certain propositions tolerably Lutheran; The Reformation found defenders in even still higher stations. Mary, sister of Charles the Fifth, and widow of King Louis of Hungary, arriving at Augsburg three days after the reading of the Confession, with her sister-in-law the Queen of Bohemia, Ferdinand's wife, assiduously studied the Holy Scriptures; she carried them with her in the hunting parties, in which she found little pleasure, and had discovered therein the jewel of the Reform,—the doctrine of gratuitous salvation. This pious princess made her chaplain read evangelical sermons to her, and often endeavoured, although with prudence, to appease her brother Charles with regard to the Protestants. VACILLATION OF MELANCTHON. Melancthon, encouraged by these demonstrations, and at Thus speaks the representative of the Reformation to the representative of the Papacy:— "There is no doctrine in which we differ from the Roman Church; LUTHER OPPOSES CONCESSION. Thus did Melancthon humble himself. God permitted this fall, that future ages might clearly see how low the Reform was willing to descend in order to maintain unity, and that no one might doubt that the schism had come from Rome; but also assuredly that they might learn how great Fortunately there was then another man who upheld the honour of the Reformation. At this very time Luther wrote to Melancthon: "There can be no concord between Christ and Belial. As far as regards me, I will not yield a hair's breadth. Never, in fact, had Luther's presence been so necessary, for the legate had consented to an interview, and Melancthon was about to pay court to Campeggio. The 8th July was the day appointed by the legate. His letter inspired Philip with the most sanguine hopes. "The cardinal assures me that he will accede the usage of the two kinds, and the marriage of priests," said he; "I am eager to visit him!" SCHEME OF THE ROMISH DOCTORS. This visit might decide the destiny of the Church. If the legate accepted Philip's ultimatum, the Evangelical countries would be replaced under the power of the Romish bishops, and all would have been over with the Reformation; but it was saved through the pride and blindness of Rome. The Papists, believing it on the brink of the abyss, thought that a last blow would settle it, and resolved, like Luther, to concede nothing, "not even a hair's breadth." The legate, however, even while refusing, assumed an air of kindness, It was truly the Italians who were concerned. Shortly after the 12th of July arrived the Pope's instructions. He had received the confession by express MELANCTHON'S EXPLANATION. "Be quiet; we have them," said the Romish doctors. Sensible of the reproach that had been made against them, of having misrepresented the Reformation, they accused the Protestants themselves as being the cause. "These it is," they said, "who, to give themselves an air of being in accord with us, now dissemble their heresy; but we will now catch them in their own nets. If they confess to not having inserted in their Confession all that they reject, it will be proved that they are trifling with us. If, on the contrary, they pretend The snare was skilfully laid. The Papacy had not even been mentioned in Melancthon's paper; other errors besides had been omitted, and Luther himself complained of it aloud. "Satan sees clearly," said he, "that your Apology has passed lightly over the articles of purgatory, the worship of saints, and, above all, of the Pope and of Antichrist." The princes requested to confer with their allies of the towns; and all the Protestants assembled to deliberate on this momentous incident. They, looked for Melancthon's explanation, who did not decline the responsibility of the affair. Easily dejected through his own anxiety, he became bold whenever he was directly attacked. "All the essential doctrines," said he, "have been set forth in the Confession, and every error and abuse that is opposed to them has been pointed out. But was it necessary to plunge into all those questions so full of contention and animosity, that are discussed in our universities? Was it necessary to ask if all Christians are priests, if the primacy of the Pope is of right divine, if there can be indulgences, if every good work is a deadly sin, if there are more than seven sacraments, if they may be administered by a layman, if divine election has any foundation in our own merits, if sacerdotal consecration impresses an indelible character, if auricular confession is necessary to salvation?......No, no! all these things are in the province of the schools, and by no means essential to faith." THE REFUTATION. It cannot be denied that in the questions thus pointed out by Melancthon there were important points. However that may be, the Evangelical committee were soon agreed, and IX. The commission charged to refute the Confession met twice a day, On the 13th July the work was finished. "Eck with his band," CHARLES'S DISSATISFACTION. There was but one opinion on the Papist Refutation; it was found confused, violent, thirsting for blood. Charles and his ministers had great doubts of its success; leaving, therefore, the theologians for a moment, they imagined another manoeuvre. "Let us take each of the Protestant princes separately," said they: "isolated, they will not resist." Accordingly, on the 15th July, the Margrave of Brandenburg was visited by his two cousins, the Electors of Mentz and of Brandenburg, and by his two brothers the Margraves Frederick and John Albert. "Abandon this, new faith," said they to him, "and return to that which existed a century ago. If you do so, there are no favours that you may not expect from the Emperor; if not, dread his anger." THE SWISS AT AUGSBURG Shortly after, the Duke Frederick of Bavaria, the Count of Nassau, De Rogendorf, and Truchses were announced to the Elector on the part of Charles. "You have solicited the Emperor," said they, "to confirm the marriage of your son The Swiss! it was the same thing as rebellion. This alliance was the phantom incessantly invoked at Augsburg to alarm Charles the Fifth. And in reality deputies or at least friends of the Swiss, had already appeared in that city, and thus rendered the position still more serious. ZWINGLE'S CONFESSION. Bucer had arrived two days before the reading of the Confession, and Capito on the day subsequent to it. Bucer and Capito in their retreat, which was like a prison to them, had taken advantage of their leisure to draw up the Zwingle about the same time caused a private confession to be communicated to Charles, One man formed an exception to this concert of reproaches, and this was Luther. "Zwingle pleases me tolerably," wrote he to Jonas, "as well as Bucer." AFFLICTING DIVISIONS. Thus three confessions laid at the feet of Charles the Fifth, attested the divisions that were rending Protestantism. In All these things deeply afflicted the Elector, who was besides still under the burden of Charles's demands and threats. The Emperor had not once spoken to him, On the 28th July, there was a great festival at the court. Charles, robed in his imperial garments, whose value was said to exceed 200,000 gold ducats, and displaying an air of majesty which impressed respect and fear, The Elector turned pale, for he doubted not that such would certainly be the termination. How with his small John at length came forth from this furnace. "I must either renounce God or the world," said he. "Well! my choice is not doubtful. It is God who made me Elector,—me, who was not worthy of it. I fling myself into his arms, and let him do with me what shall seem good to him." Thus the Elector by faith stopped the mouths of lions and subdued kingdoms. All evangelical Christendom had taken part in the struggle of John the Persevering. It was seen that if he should now fall, all would fall with him; and they endeavoured to support him. "Fear not," cried the Christians of Magdeburg, "for your highness is under Christ's banner." THE EMPEROR'S FAITH. Once resolved to lose everything, John, free, happy, and tranquil, assembled his theologians. These generous men desired to save their master. "Gracious lord," said Spalatin, "recollect that the Word of God, being the sword of the Spirit, must be upheld, not by the secular power, but by the It was on the 20th July that he replied to the pressing arguments by which Charles had endeavoured to shake him. He proved to the Emperor that, being his brother's legitimate heir, he could not refuse him the investiture, which, besides, the Diet of Worms had secured to him. He added, that he did not blindly believe what his doctors said, but that, having recognised the Word of God to be the foundation of their teaching, he confessed anew, and without any hesitation, all the articles of the Apology. "I therefore entreat your majesty," continued he, "to permit me and mine to render an account to God alone of what concerns the salvation of our souls." THE REFUTATION. Six weeks had elapsed since the Confession, and yet no reply. "The Papists, from the moment they heard the Apology," it was said, "suddenly lost their voice." On Wednesday, 3d August, at two o'clock in the afternoon, the Emperor, sitting on his throne in the chapel of the Palatinate Palace, surrounded by his brother, and the electors, princes, and deputies, the Elector of Saxony and his allies were introduced, and the Count-palatine, who was called "Charles's mouthpiece," said to them: "His majesty having handed your Confession to several doctors of different nations, illustrious by their knowledge, their morals, and their impartiality, has read their reply with the greatest care, and submits it to you as his own, ordaining that all the members and subjects of the Holy Empire should accept it with unanimous accord." Alexander Schweiss then took the papers and read the refutation. The Roman party approved some articles of the Confession, condemned others, and in certain less salient passages, it distinguished between what must be rejected and what accepted. It gave way on an important point; the opus operatum. The Protestants having said in their 13th Article that faith was necessary in the Sacrament, the Romish party assented to it; thus abandoning an error which the Papacy had so earnestly defended against Luther in that very city of Augsburg, by the mouth of Cajetan. Moreover, they recognised as truly Christian the Evangelical doctrine on the Trinity, on Christ, on baptism, on eternal punishment, and on the origin of evil. But on all the other points, Charles, his princes, and his theologians, declared themselves immovable. They maintained that men are born with the fear of God, that good This Refutation was skilful in some respects, and, above all, in what concerned the doctrine of works and of faith. But on other points, in particular on the withdrawal of the cup and the celibacy of priests, its arguments were lamentably weak, and contrary to the well known facts of history. While the Protestants had taken their stand on the Scriptures, their adversaries supported the divine origin of the hierarchy, and laid down absolute submission to its laws. Thus, the essential character, which still distinguishes Rome from the Reformation, stood prominently forth in this first combat. Among the auditors who filled the chapel of the Palatinate Palace, concealed in the midst of the deputies of Nuremberg, was Joachim Camerarius, who, while Schweiss was reading, leant over his tablets and carefully noted down all he could collect. At the same time others of the Protestants, speaking to one another, were indignant, and even laughed, as one of their opponents assures us. As for Charles, little pleased with these theological dissertations, he slept during the reading; IMPERIAL COMMANDS. The Count-palatine then declared that his majesty found the articles of this Refutation orthodox, catholic, and conformable to the Gospel; that he therefore required the Protestants to abandon their Confession, now refuted, and to adhere to all the articles that had just been set forth; This language was clear enough: the adversaries imagined they had refuted the Protestants by commanding the latter to consider themselves beaten. Violence—arms—war—were all contained in these cruel words of Charles's minister. The Romish party had a long conference on this demand: night was at hand; the Count-palatine replied that, considering the late hour and the importance of this affair, the Emperor would make known his pleasure somewhat later. The diet separated, and Charles the Fifth, exasperated at the audacity of the Evangelical princes, says Cochloeus, returned in ill-humour to his apartments. The Protestants, on the contrary, withdrew full of peace; the reading of the Refutation having given them as much confidence as that of the Confession itself. POLICY OF CHARLES. Melancthon alone was still alarmed; he walked by sight and not by faith, and, remembering the legate's smiles, he had another interview with him, as early as the 4th August, still demanding the cup for the laity, and lawful wives for the priests. "Then," said he, "our pastors will place themselves again under the government of bishops, and we shall Campeggio, now certain of triumphing by the sword, disdainfully handed this paper to Cochloeus, who hastened to refute it. It is hard to say whether Melancthon or Campeggio was the most infatuated. God did not permit an arrangement that would have enslaved his Church. Charles passed the whole of the 4th and the morning of the 5th August in consultation with the Ultramontane party. "It will never be by discussion that we shall come to an understanding," said some; "and if the Protestants do not submit voluntarily, it only remains for us to compel them." They nevertheless decided, on account of the Refutation, to adopt a middle course. During the whole of the diet, Charles pursued a skilful policy. At first he refused everything, hoping to lead away the princes by violence; then he conceded a few unimportant points, under the impression that the Protestants having lost all hope, would esteem so much the more the little he yielded to them. This was what he did again under the present circumstances. In the afternoon of the 5th, the Count-palatine announced that the Emperor would give them a copy of the Refutation, but on these conditions; namely, that the Protestants should not reply, that they should speedily agree with the Emperor, and that they would not print or communicate to any one the Refutation that should be confided to them. This communication excited murmurs among the Protestants. "These conditions," said they all, "are inadmissible."—"The Papists present us with their paper," added the Chancellor BrÜck, "as the fox offered a thin broth to his gossip the stork." But Mistress Stork, with her long beak, she could not get a sup. STORMY MEETING. "If the Refutation," continued he, "should come to be known without our participation (and how can we prevent it?), we shall be charged with it as a crime. Let us beware of accepting so perfidious an offer. On the next day (6th August) the Protestants declared to the diet that they preferred declining the copy thus offered to them, and appealed to God and to his Majesty. Agitation, anger, and affright, were manifested on every branch of that august assembly. RESOLUTIONS OF THE CONSISTORY. Never had the diet proposed such fatal alternatives. The In truth, on the 6th July, the Pope had assembled the consistory of cardinals in his palace at Rome, and had made known to them the Protestant ultimatum; namely, the cup for the laity, the marriage of priests, the omission of the invocation of saints in the sacrifice of the Mass, the use of ecclesiastical property already secularized, and for the rest, the convocation of a council. "These concessions," said the cardinals, "are opposed to the religion, the discipline, and the laws of the Church. Campeggio, on his side, redoubled in zeal. He spoke as if in his person the Pope himself were present at Augsburg. TWO MIRACLES. Thus the jurisprudence of Rome consisted, according to a prophecy uttered against the city which is seated on seven hills, in adorning itself with pearls that it had stolen, and in becoming drunk with the blood of the saints. While Charles was thus urged on with blind fury by the diet and the Pope, the Protestant princes, restrained by a mute indignation, did not open their mouths, THE EMPEROR'S MENACE. The Church was not wanting to itself. "Assembled every day," wrote certain cities to the Electors, "we beg for you strength, grace, and victory,—victory full of joy." But the man of prayer and faith was especially Luther. A calm and sublime courage, in which firmness shines at the side of joy—a courage that rises and exults in proportion as the danger increases—is what Luther's letters at this time present in every line. The most poetical images are pale beside those energetic expressions which issue in a boiling torrent from the Reformer's soul. "I have recently witnessed two miracles," wrote he on the 5th August to Chancellor BrÜck; "this is the first. As I was at my window, I saw the stars, and the sky, and that vast and magnificent firmament in which the Lord has placed them. I could nowhere discover the columns on which the Master has "And here is the second. I beheld thick clouds hanging above us like a vast sea. I could neither perceive ground on which they reposed, nor cords by which they were suspended; and yet they did not fall upon us, but saluted us rapidly and fled away. "God," continued he, "will choose the manner, the time, and the place suitable for deliverance, and he will not linger. What the men of blood have begun, they have not yet finished......Our rainbow is faint......their clouds are threatening......the enemy comes against us with frightful machines......But at last it will be seen to whom belonged the ballistÆ, and from what hands the javelins are launched. Never had the Roman party, who did not know what was the victory of faith, imagined themselves more certain of success. The doctors having refuted the Confession, the Protestants ought, they imagined, to declare themselves convinced, and all would then be restored to its ancient footing: such was the Emperor's plan of campaign. He therefore urges and calls upon the Protestants; but instead of submitting, they announce a refutation of the Refutation. Upon this Charles looked at his sword, and all the princes who surrounded him did the same. THE MASK. John of Saxony understood what that meant, but he remained firm. "The straight line," said he (the axiom was familiar to him), "is the shortest road." It is this indomitable firmness that has secured for him in history the name of John the Persevering. He was not alone: all those Protestant princes who had grown up in the midst of courts, and With the design of gaining the Marquis of Brandenburg, they opened to him the possibility of according him some possessions in Silesia on which he had claims. "If Christ is Christ," replied he, "the doctrine that I have confessed is truth."—"But do you know," quickly replied his cousin the Elector Joachim, "what is your stake?"—"Certainly," replied the Margrave, "it is said I shall be expelled from this country. Well! may God protect me!" One day Prince Wolfgang of Anhalt met Doctor Eck. "Doctor," said he, "you are exciting to war, but you will find those who will not be behindhand with you. I have broken many a lance for my friends in my time. My Lord Jesus Christ is assuredly worthy that I should do as much for him." At the sight of this resolution, each one asked himself whether Charles, instead of curing the disease, was not augmenting it. Reflections, criticisms, jests, passed between the citizens; and the good sense of the people manifested in its own fashion what they thought of the folly of their chief. We will adduce one instance. It is said that one day, as the Emperor was at table with many Roman-catholic princes, he was informed that some comedians begged permission (according to custom) to amuse their lordships. First appeared an old man wearing a mask, and dressed in a doctor's robe, who advanced with difficulty carrying a bundle of sticks in his arms, some straight and some crooked. He approached the wide fireplace of the Gothic hall, threw down his load in disorder, and immediately withdrew. Next approached a magnificent personage, covered with all the imperial insignia, who, seeing the fire so bright, drew his sword, and endeavoured by violent thrusts to extinguish it; but the more he struck, the fiercer burnt the flames, so that at last he quitted the place in indignation. His name, as it would seem, was not made known to the spectators, but all divined it. The general attention was soon attracted by a new character. A man, wearing a surplice and a mantle of red velvet, with an alb of white wool that reached to his heels, and having a stole around his neck, whose ends were ornamented with pearls, advanced majestically. Beholding the flames that already filled the hearth, he clapped his hands in terror, and looking around him sought to find something to extinguish them. He sees two vessels at the very extremity of the hall, one filled with water, and the other with oil. He rushes to them, seizes unwittingly on that containing the oil, and throws it on the fire. The mystery was finished; but instead of claiming their remuneration, the pretended actors had disappeared. No one asked the moral of this drama. OMENS. The lesson, however, proved useless; and the majority of the diet, assuming at the same time the part assigned to At the same time frightful prodigies announced the gloomy future which threatened the Reform. At Spire fearful spectres, having the shape of monks, with angry eyes and hasty steps, had appeared during the night. "What do you want?" they had been asked.—"We are going," they replied, "to the Diet of Augsburg!" The circumstance had been carefully investigated, and was found perfectly trustworthy. TUMULT IN AUGSBURG. TEMPTATION. X. Trouble and anger prevailed in the imperial palace, and it was the Landgrave who had caused them. Firm as a rock in the midst of the tempest with which he was surrounded, Philip of Hesse had never bent his head to the blast. One day, in a public assembly, addressing the bishops, he had said to them, "My lords, give peace to the Empire; we beg it of you. If you will not do so, and if I must fall, be sure that I will drag one or two of you with me." They saw it was necessary to employ milder means with him, and the Emperor endeavoured to gain him by showing a favourable disposition with respect to the county of Katzenellenbogen, about which he was at variance with the country of Nassau, and to Wurtemberg, which he claimed for his One day he heard that the Emperor had manifested a desire to speak to him. He leapt instantly on his horse and appeared before Charles. These words exasperated the Landgrave, but they did not move him. "I am in the flower of my age," replied he, "and I do not pretend to despise the joys of life and the favour of the great; but to the deceitful goods of this world I shall always prefer the ineffable grace of my God." Charles was stupified; he could not understand Philip. From this time the Landgrave had redoubled his exertions to unite the adherents of Reform. The Zwinglian cities felt that, whatever was the issue of the diet, they would be the first victims, unless the Saxons should give them their hand. But this there was some difficulty in obtaining. UNION RESISTED. This was true; but another motive besides checked Melancthon. If all the Protestants united, they would feel their strength, and war would be inevitable. Therefore, then, no union! The Landgrave, threatened by the Emperor, rejected by the theologians, began to ask himself what he did at Augsburg. The cup was full. Charles's refusal to communicate the Romish Refutation, except on inadmissible conditions, made it run over. Philip of Hesse saw but one course to take—to quit the city. Scarcely had the Emperor made known the conditions which he placed on the communication of the reply, than on Friday evening, 5th August, the Landgrave, going alone to the Count-palatine, Charles's minister, had begged for an immediate audience with his majesty. Charles, who did not care about it, pretended to be busy, and had put off Philip until the following Sunday. THE EMPEROR'S UNEASINESS. We may well understand the storms this refusal excited Yet Charles was not at ease. The Landgrave's demand pursued him; all the Protestants might do the same, and even quit Augsburg unexpectedly. The clue, that he had hitherto so skilfully held in his hands, was perhaps about to be broken: it was better to be violent than ridiculous. The Emperor therefore resolved on striking a decisive blow. The Elector, the princes, the deputies, are still in Augsburg: he must at every risk prevent them from leaving it. Such were the heavy thoughts that on the night of the 6th August, while the Protestants were calmly sleeping, The Protestant princes were still slumbering, when they received, on the part of the Emperor, the unexpected order to repair immediately to the Hall of the Chapter. PROTESTANT FIRMNESS. It was eight o'clock when they arrived. They found there It was the most decided among them, Joachim of Brandenburg, who began to speak. "You know," said he to the Protestants, "with what mildness the Emperor has endeavoured to re-establish unity. If some abuses have crept into the Christian Church, he is ready to correct them, in conjunction with the Pope. But how contrary to the Gospel are the sentiments you have adopted! Abandon then your errors, do not any longer remain separate from the Church, and sign the Refutation without delay. The Elector remained motionless. At any time this language would have been alarming: it was still more so now that the city was almost in a state of siege. "We now understand," said the Protestants to one another, "why the imperial guards occupy the gates of the city." PHILIP OF HESSE. The Protestants are unanimous: surrounded with soldiers, at the very gates of the prison, and beneath the thousand swords of Charles, they will remain firm. All these threats To submit voluntarily, or to be reduced by force, such was the dilemma Charles proposed to the Evangelical Christians. At the moment when each was anxious about the issue of this struggle, in which the destinies of Christianity were contending, an alarming rumour suddenly raised the agitation of all minds to its height. The Landgrave, in the midst of his preparations for the tournament, meditated the most serious resolution. Excluded by Charles from every important deliberation, irritated at the treatment the Protestants had undergone during this diet, But what mystery was required! If the Landgrave was taken in the act, no doubt he would be put under arrest. This daring step might therefore become the signal of those extreme measures from which he longed to escape. FLIGHT FROM AUGSBURG. It was Saturday, the 6th August, the day for which Philip had requested the Emperor's leave of absence. He waits until the commencement of the night, and then, about eight o'clock, disguised in a foreign dress, without bidding farewell to any of his friends, Yet Philip has taken his measures so well, that no one as yet suspects his departure. When during the night Charles occupies the gates with his own guards, he thinks the Landgrave still in the city. After the termination of the conference, and as each one was returning towards his hotel, the Elector of Brandenburg and his friends on the one hand, elated at the speech they had delivered, the Elector of Saxony and his allies on the other, resolved to sacrifice everything, inquiries were made at the Landgrave's lodgings as to the reason of his absence; they closely question Salz, Nuszbicker, Mayer, and Schnepf. This news circulated immediately through all the city, and shook it like the explosion of a mine. Charles especially, who found himself mocked, and frustrated in his expectations—Charles, who had not the least suspicion, The Chancellor of Hesse gave the Elector of Saxony a letter that his master had left for him. Philip spoke in this ostensible document of his wife's health; but he had charged his ministers to inform the Elector in private of the real causes of his departure. He announced, moreover, that he had given orders to his ministers to assist the Protestants in all things, and exhort his allies to permit themselves in no manner to be turned aside from the Word of God. METAMORPHOSIS. The effect of the Landgrave's departure was instantaneous: a real revolution was then effected in the diet. The Elector of Mentz and the bishops of Franconia, Philip's near neighbours, imagined they already saw him on their frontiers at the This alarm immediately converted the enemies of the Reform. The violence of Charles and of the princes was broken in this memorable night as if by enchantment; and the furious wolves were suddenly transformed into meek and docile lambs. UNUSUAL MODERATION. It was still Sunday morning: Charles the Fifth immediately convoked the diet for the afternoon. The Protestants replied, that the departure of the Landgrave had taken place without their knowledge; that they had heard of it with pain, and that they would have dissuaded him. Nevertheless they did not doubt that this prince had solid reasons for such a step; besides he had left his councillors with full powers, and that, as for them, they were ready to do everything to conclude the diet in a becoming manner. Then, confident in their rights, and decided to resist Charles's arbitrary acts, they continued: "It is pretended that the gates were closed on our account. We beg your majesty to revoke this order, and to prevent any similar orders being given for the future." Never was Charles the Fifth less at ease: he had just spoken as a father, and they remind him that a few hours back he had acted like a tyrant. Some subterfuge was requisite. "It is not on your account," replied the Count-palatine, "that the Emperor's soldiers occupy the gates......Beware of believing those who tell you so......Yesterday there was a quarrel between two soldiers, PEACE! PEACE! 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 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. 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 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. 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." 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 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." "Si deus est animus, nobis ut carmina dicunt, Hic tibi precipue pura sit mente colendus." "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 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. 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 appeared 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. THE MAIN QUESTION. "Moreover," continued they, "as for the married priests, "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." 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: Thus the presumed incapacity of the state, and the fear they entertained of its indifference, threw the Protestants into the arms of the hierarchy. CHURCH GOVERNMENT. They proposed therefore to restore to the bishops their jurisdiction, 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." 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. 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. 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. 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. "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. "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. "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. THE WORD ABOVE THE CHURCH. 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. "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. 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: 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. 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. 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, 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, 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. 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?" The Landgrave was especially indignant at this cowardice. "Melancthon," wrote he to Zwingle, "walks backwards like a crab." 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, 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 "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." 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 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. 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. 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 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. 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." 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 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, 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." The Protestants replied on the morrow, the 8th September, that they had not stirred up new sects contrary to the Holy Scriptures; 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. ALTERCATIONS. Charles the Fifth was embarrassed in a labyrinth from which he knew not how to escape. The state had resolved 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!" 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. 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. 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." 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. 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. 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. THE ELECTOR OF SAXONY. XII. Thus Luther gave the signal of departure. They 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, 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, 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," 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. 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, 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 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. 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 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. 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." 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, "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. 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 Thus spoke the primate of the German Church, and even the choice of his messenger was significant: Dr. Ruhel was Luther's brother-in-law. John begged him to thank his master. As this envoy retired, there arrived one of the gentlemen of Duke Henry of Brunswick, a zealous Romanist. He was at first refused admittance on account of the departure, but returned hastily, just as BrÜck's carriage was leaving the court-yard of the hotel. Approaching the carriage-door, he said: "The Duke informs the Elector that he will endeavour to put things in a better train, and will come this winter to kill a wild boar with him." At three o'clock in the afternoon the Elector of Saxony, accompanied by the Dukes of Luneburg and the Princes of Anhalt, quitted the walls of Augsburg. "God be praised," said Luther, "that our dear prince is at last out of hell." RESTORATION OF POPERY. As he saw these intrepid princes thus escaping from his hands, Charles the Fifth gave way to a violence that was not usual with him. On the 4th October, Charles the Fifth wrote to the Pope; for it was from Rome that the new crusade was to set out. "The negotiations are broken off; our adversaries are more obstinate than ever; and I am resolved to employ my strength and my person in combating them. For this reason I beg your holiness will demand the support of all christian princes." TUMULT IN THE CHURCH. The enterprise began in Augsburg itself. The day on which he wrote to the Pope, Charles, in honor of St. Francis of Assisi, whose feast it was, re-established the Cordeliers in that city, and a monk ascending the pulpit said: "All those who preach that Jesus Christ alone has made satisfaction for our sins, and that God saves us without regard to our works, are thorough scoundrels. There are, on the contrary, two roads to salvation: the common road, namely, the observance of the commandments; and the perfect road, namely, the ecclesiastical state." Scarcely was the sermon finished ere they began to remove the benches placed in the church for the Evangelical preaching, breaking them violently (for they After the tumult was appeased, they sang Mass; then a Spaniard desiring to recommence breaking the benches, and being prevented by one of the citizens, they began to hurl chairs at each other; one of the monks, leaving the choir, ran up to them and was soon dragged into the fray; at length the captain of police arrived with his men, who distributed their well-directed blows on every side. Thus recommenced in Germany the restoration of Roman-catholicism: popular violence has often been one of its most powerful allies. On the 13th October the recess was read to all the Romish states, and on the same day they concluded a Roman league. Two cities had signed the Confession, and two others had assented to it; the Imperialists hoped, however, that these powerless municipalities, affrighted at the imperial authority, would withdraw from the Protestant union. But on the 17th October, instead of two or four cities, sixteen imperial cities, among which were the most important in Germany, declared it was impossible to grant any support against the Turks, so long as public peace was not secured in Germany itself. UNION OF THE CHURCHES. An event more formidable to Charles had just taken place. The unity of the Reformation had prevailed. "We are one in the fundamental articles of faith," had said the Zwinglian cities, "and in particular (notwithstanding some disputes about words among our theologians), we are one in the doctrine of the communion in the body and blood of our Lord. Receive us." The Saxon deputies immediately gave their In vain did Charles, who was intent on keeping up the division among the Protestants, convoke the deputies of the Zwinglian cities; in vain, desiring to render them odious, had he accused them of fastening a consecrated wafer to a wall and firing bullets at it; The alarm increased among the Roman party, who resolved on fresh concessions. "The Protestants call for public peace," said they: "well then, let us draw up articles of peace." But, on the 29th October, the Protestants refused these offers, because the Emperor enjoined peace to all the world, without binding himself. "An Emperor has the right to command peace to his subjects," haughtily answered Charles; "but it has never been heard that he commanded it to himself." Nothing remained but to draw the sword; and for that Charles made every preparation. On the 25th October, he wrote to the cardinals at Rome: "We inform you that we shall spare neither kingdoms nor lordships; and that we shall venture even our soul and our body to complete things so necessary." CLOSE OF THE DIET. Scarcely had Charles's letter been received, before his major-domo, Pedro de la Cueva, arrived in Rome by express. "The season is now too far advanced to attack the Lutherans immediately," said he to the Pope; "but prepare everything for this enterprise. His majesty thinks it his duty to prefer before all things the accomplishment of your designs." On the evening of the 11th November, the recess was read to the Protestant deputies, and on the 12th they rejected it, declaring that they did not acknowledge the Emperor's power to command in matters of faith. The Emperor replied, that he would not go farther than his states of the Low Countries. They desired deeds should follow close upon words. It was then nearly seven in the evening; a few torches, lighted here and there by the ushers, and casting a pale light, alone illuminated this assembly: they separated without seeing each other; and thus ended, as it were by stealth, that diet so pompously announced to the christian world. On the 22d November, the recess was made public, and two days after Charles the Fifth set out for Cologne. The ruler of two worlds had seen all his power baffled by a few Christians; and he who had entered the imperial city in triumph, now quitted it gloomy, silent, and dispirited. The mightiest power of the earth was broken against the power of God. ATTACK ON GENEVA. But the Emperor's ministers and officers, excited by the Pope, displayed so much the more energy. The states of the Empire were bound to furnish Charles for three years, JOY OF THE EVANGELICALS. On a sudden a strange rumour was heard. Never had this sacred cause appeared to be in such great danger, and never in reality had it gained so noble a triumph. The coup de main attempted on those hills, where six years later Calvin was to take his station, and plant the standard of Augsburg and of Nazareth, having failed, all fears were dispelled, and the victory of the confessors of Christ, for an instant obscured, shone forth anew in all its splendour. While the Emperor Charles, surrounded by a numerous train of princes, was approaching the banks of the Rhine sad and dispirited, the Evangelical Christians were returning in triumph to their homes. Luther was the herald of the victory gained at Augsburg by Faith. "Though our enemies should have around them, beside them, with them, not only that puissant Roman Emperor, Charles, but still more the Emperor of the Turks and his Mahomet," said he, "they could not intimidate, they could not frighten me. It is I who in the strength of God am resolved to frighten and overthrow them. They shall yield to me—they shall fall! and I shall remain upright and firm. My life shall be their headsman, and my death their hell! ESTABLISHMENT OF PROTESTANTISM. Thus the Diet of Augsburg, destined to crush the Reformation, was what strengthened it for ever. It has been usual |