Book 14 — BOOK XIV.

THE AUGSBURG CONFESSION. 1530.

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.[309]

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.

If the Reformation, having attained a certain point, became untrue to its nature, began to parley and temporize with the world, and ceased thus to follow up the spiritual principle that it had so loudly proclaimed, it was faithless to God and to itself.

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 performing all the duties of the Romish religion, and leading in his train no terrible cohorts of German barbarians, but a brilliant retinue of Spanish grandees, who complacently paraded the pride of their race and the splendour of their nation. This prince, the victor of Europe, spoke only of peace and amnesty; and even the Duke of Ferrara, who of all the Italian princes had most cause of fear, having at Modena placed the keys of the city in his hands, heard from his friendly lips the most unexpected encouragements.

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.[310] These were John Ehinger, burgomaster of Memmingen, who carried his head high, scattered money around him, and did not pride himself on great sobriety; Michael Caden, syndic of Nuremberg, a worthy, pious, and brave man, but detested by the Count of Nassau, the most influential of Charles's ministers; and, lastly, Alexis Frauentraut, secretary to the Margrave of Brandenburg, who, having married a nun, was in very bad esteem among the Roman-catholics. Such were the three men whom the Protestant princes, assembled at Nuremberg, commissioned to bear to the Emperor the famous Protest of Spire. They had purposely chosen these deputies from a middle station, under the impression that they would incur less danger.[311] To carry such a message to Charles V. was, to say the truth, a mission which few persons cared to execute. Accordingly a pension had been secured to the widows of these envoys in case of misfortune.

BOLDNESS OF THE ENVOYS.

Charles was on his way from Genoa to Bologna, and staying at Piacenza, when the three Protestant deputies overtook him. These plain Germans presented a singular contrast in the midst of that Spanish pomp and Romish fervour by which the young prince was surrounded. Cardinal Gattinara, the Emperor's chancellor, who sincerely desired a reform of the Church, procured them an audience of Charles V. for the 22d of September; but they were recommended to be sparing in their words, for there was nothing the Emperor so much disliked as a Protestant sermon.

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."[312]

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.[313]

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 bound in velvet, and richly ornamented, "and deliver it to the Emperor."[314] It was a summary of the Christian Faith which the Landgrave had received from Francis Lambert, and which had probably been written by that doctor. Caden sought an opportunity of presenting this treatise; and did so one day, therefore, as Charles was going publickly to Mass. The Emperor took the book, and passed it immediately to a Spanish bishop. The Spaniard began to read it,[315] and lighted upon that passage of Scripture in which Christ enjoins his apostles not to exercise lordship.[316] The author took advantage of it to maintain that the minister, charged with spiritual matters, should not interfere with those which are temporal. The Papist prelate bit his lips, and Charles, who perceived it, having asked, "Well, what is the matter?" the bishop in confusion had recourse to a falsehood.[317] "This treatise," replied he, "takes the sword from the christian magistrate, and grants it only to nations that are strangers to the faith." Immediately there was a great uproar: the Spaniards above all were beside themselves.

"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.[318]

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 notary,[319] took notes of what was passing. When the reading was finished, the deputies advanced towards Schweiss and presented the appeal. The imperial secretary rejected the document with amazement; the deputies insisted; Schweiss continued firm. They then laid the appeal on the table. Schweiss was staggered; he took the paper, and carried it to the Emperor.

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."[320] Thus Charles put ambassadors under arrest, as he would the officers of his guard, desirous in this manner of publishing his contempt, and of frightening the princes.

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.[321]

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."[322] Perhaps Charles thought it pleasant to show the Roman Pontiff this prohibition issued against the ministers of God to mingle in the government of nations. But Caden, profiting by the confusion of the court, secretly procured a horse, and fled to Ferrara, thence to Venice, from which place he returned to Nuremberg.[323]

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;[324] but above all, the majesty and magnificence of the young Emperor. The two chiefs of Romish Christendom were about to meet. The Pope quitted his palace with all his court; and Charles, at the head of an army which would have conquered the whole of Italy in a few days, affecting the humility of a child, fell on his knees, and kissed the Pontiff's feet.

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 should carry matters with a high hand, and constrain the Protestants by force of arms.[325] Charles was more moderate; he preferred weakening the Protestants by the Papists, and then the Papists by the Protestants, and by this means raising his power above them both.

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."[326]

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."[327]

WAR IMMINENT—LUTHER'S OBJECTIONS.

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 their private conferences, and Charles promised at last to constrain the heretics by violence, while the Pope should summon all other princes to his aid.[328] "To overcome Germany by force, and then erase it from the surface of the earth, is the sole object of the Italians," they wrote from Venice to the Elector.[329]

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.[330] Our part is to be like lambs of the slaughter. The cross of Christ must be borne. Let your highness be without fear. We shall do more by our prayers than all our enemies by their boastings. Only let not your hands be stained with the blood of your brethren! If the Emperor requires us to be given up to his tribunals, we are ready to appear. You cannot defend our faith: each one should believe at his own risk and peril."[331]

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.[332] The Landgrave had no further doubts of the success of his plan.

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."[333] "Alas!" exclaimed Luther, "what a pitiless saviour! He will devour them all, as well as us." In effect, two Italian bishops, authorized by Charles V., demanded in the Pope's name all the gold and silver from the churches, and a third part of the ecclesiastical revenues: a proceeding which caused an immense sensation. "Let the Pope go to the devil," replied a canon of Paderborn, a little too freely.[334] "Yes, yes!" archly replied Luther, "this is your saviour that is coming!" The people already began to talk of frightful omens. It was not only the living who were agitated: a child still in its mother's womb had uttered horrible shrieks.[335] "All is accomplished," said Luther; "the Turk has reached the highest degree of his power, the glory of the Papacy is declining, and the world is splitting on every side."[336] The Reformer, dreading lest the end of the world should arrive before he had translated all the Bible, published the prophesies of Daniel separately,—"a work," said he, "for these latter times." "Historians relate," added he, "that Alexander the Great always placed Homer under his pillow: the prophet Daniel is worthy not only that kings and princes should wear him under their heads, but in their hearts; for he will teach them that the government of nations proceeds from the power of God. We are balanced in the hand of the Lord, as a ship upon the sea, or a cloud in the sky."[337]

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."[338]

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 imperial fashion, like Theodosius and Constantine, and seek first to unite both parties by the influence of his wisdom and of his favours, reserving to himself, if kindness should fail, to employ force afterwards. It is possible that each of these motives may have exercised a certain influence on Charles, but the latter appears to us nearer the truth, and more conformable to the character of this prince.

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."[339]

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.[340] He appointed the 22d February for receiving the iron crown as King of Lombardy, and resolved to assume the golden crown as Emperor of the Romans on the 24th of the same month—his birthday and the anniversary of the battle of Pavia, and which he thought was always fortunate to him.[341]

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; then the members of his council. All this procession defiled across a magnificent temporary bridge erected between the palace and the church. At the very moment the Emperor drew near the church of San Petronio, where the coronation was to take place, the scaffolding cracked behind him and gave way, so that many of his train were wounded, and the multitude fled in alarm. Charles calmly turned back and smiled, not doubting that his lucky star had saved him.

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 employ all my strength to defend the Pontifical dignity, and the Church of Rome."[342]

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.[343]

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, "we shall see the Protestants flying on every side, like timid doves upon which the Alpine eagle pounces."[344]

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."[345] But Luther, on the contrary, boldly raising the eye of faith towards heaven, exclaimed: "Our enemies triumph, but erelong to perish." In truth the councils of the Elector displayed an unheard-of boldness. "Let us collect our troops," said they; "let us march on the Tyrol, and close the passage of the Alps against the Emperor."[346] Philip of Hesse uttered a cry of joy when he heard of this. The sword of Charles has aroused his indolent allies at last. Immediately fresh courtiers from Ferdinand were sent to hasten the arrival of Charles, and all Germany was in expectation.

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 our defence. God is faithful: he will not abandon us." All preparations for war were immediately suspended, the Landgrave received a polite refusal, and the confederation was dissolved. It was the will of God that his cause should appear before the Emperor without league and without soldiers, having faith alone for its shield.

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.[347] The Protestants foresaw that a few unimportant concessions would be made to them at first, and then that they would be required to sacrifice their faith. It was therefore necessary to settle what were the essential articles of christian truth, in order to know whether, by what means, and how far they might come to an understanding with their adversaries. The Elector accordingly had letters sent on the 14th March to the four principal theologians of Wittemberg, setting them this task, all other business being laid aside.[348] Thus, instead of collecting soldiers, this prince drew up articles: they were the best armament.

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.[349] "God forbid!" replied the Elector, "I also desire to confess my Lord."

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.[350] Never did soul that knew its own weakness, but which, looking to God, despises every fear, find such noble accents.

LUTHER REMAINS AT COBURG.

This hymn was sung during the diet, not only at Augsburg, but in all the churches of Saxony, and its energetic strains were often seen to revive and inspirit the most dejected minds.[351]

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.[352] He submitted however without hesitation, setting an example of that passive obedience which he advocated so boldly. The Elector feared that Luther's presence would still further exasperate his adversaries, and drive Charles to extreme measures: the city of Augsburg had also written to him to that effect. But at the same time John was anxious to keep the Reformer within reach, that he might be able to consult him. He was therefore left at Coburg, in the castle overlooking the town and the river Itz, in the upper story on the south side. It was from this place he wrote those numerous letters dated from the region of birds; and it was there that for many months he had to maintain with his old enemy of the Wartburg, Satan, a struggle full of darkness and of anguish.

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.[353] He immediately sent Dolzig, marshal of the court, to meet the Emperor and to compliment him. On the 12th May, Philip of Hesse, who had at last resolved on not separating himself from his ally, arrived with an escort of one hundred and ninety horsemen; and almost at the same time the Emperor entered Innspruck, in the Tyrol, accompanied by his brother, the queens of Hungary and Bohemia, the ambassadors of France, England, and Portugal, Campeggio the papal legate, and other cardinals, with many princes and nobles of Germany, Spain, and Italy.

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."[354]

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.[355] Thus, religious interests would have given way to dynastic interests, at least so ran the report. But Charles the Fifth did not stop at this idea. The question of the Reformation was there before him, increasing hourly in strength, and it could not be eluded.

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.[356] The legate was at the head of this party. "Do not hesitate," said he to Charles; "confiscate their property, establish the inquisition, and punish these obstinate heretics with fire and sword."[357] The Spaniards, who strongly seconded these exhortations, gave way to their accustomed debauchery, so that many of them were arrested for seduction.[358] This was a sad specimen of the faith that they wished to impose on Germany. Rome has always thought lightly of morality.

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."[359] The enlightened and honest members of the Papal Church (and of whom there is always a small number) necessarily sympathize with the Reformation.

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, publicly placed himself again under the sceptre of the Roman hierarchy. All the papal party uttered a shout of triumph. Nothing equals their credulity, and the importance they attach to such valueless accessions. "I cannot describe the emotion with which this news has filled me," wrote Clement VII. to Charles, his hand trembling with joy; "the brightness of your Majesty's virtues begins at last to scatter the darkness: this example will lead to numberless conversions."

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."[360] Conference upon conference immediately took place. The Protestants were affrighted. "They are holding a diet at Innspruck," said Melancthon, "on the best means of having our heads."[361] But Gattinara prevailed on Charles to preserve his neutrality.

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 reflective mind. His great pleasure was to have the Holy Scriptures read to him during the latter hours of the day. It is true that, having arrived at an advanced age, the pious Elector sometimes fell asleep, but he soon awoke with a start, and repeated the last passage aloud. Although moderate and a friend of peace, he yet possessed an energy that was powerfully aroused by the great interests of the faith. There is no prince in the sixteenth century, and none perhaps since the primitive times of the Church, who has done so much as John of Saxony for the cause of the Gospel. Accordingly it was against him that the first efforts of the Papists were directed.

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.[362] The latter yielded with simplicity to these skilful manœuvres.

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 a stop to these underhand practices; or if you are unwilling, send me in your place."

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.[363]

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.[364] On Sunday the 8th May, the same was done in the church of St. Catherine; on the 13th, Philip of Hesse opened the gates of the cathedral, and his chaplain Snepff there preached the Word of Salvation; and on the following Sunday (May 15) this prince ordered Cellarius, minister of Augsburg and a follower of Zwingle, to preach in the same temple. Somewhat later the Landgrave firmly settled himself in the church of St. Ulric, and the Elector in that of St. Catherine. These were the two positions taken up by these illustrious princes. Every day the Gospel was preached in these places before an immense and attentive crowd.[365]

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.[366]

The Romanists, ashamed of their own priests, began to grow angry,[367] and unable to hold their ground by preaching, they had recourse to the secular arm. "The priests are setting wondrous machines at work to gain Cæsar's mind," said Melancthon.[368] They succeeded, and Charles made known his displeasure at the hardihood of the princes. The friends of the Pope then drew near the Protestants and whispered into their ears "that the Emperor, victor over the King of France and the Roman Pontiff, would appear in Germany to crush all the Gospellers."[369] The anxious Elector demanded the advice of his theologians.

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.

On the 24th May, the two Counts delivered their letters to John of Saxony, and declared to him that the Emperor was exceedingly grieved that religious controversies should disturb the good understanding that had for so many years united the houses of Saxony and Austria;[370] that he was astonished at seeing the Elector oppose an edict (that of Worms) which had been unanimously passed by all the states of the Empire; that the alliances he had made tended to tear asunder the unity of Germany, and might inundate it with blood. They required at last that the Elector would immediately put a stop to the evangelical preachings, and added, in a confidential tone, that they trembled at the thought of the immediate and deplorable consequences that would certainly follow the Elector's refusal. "This," said they, "is only the expression of our own personal sentiments." It was a diplomatic manœuvre, the Emperor having enjoined them to give utterance to a few threats, but that solely on their own account.[371]

The Elector was greatly agitated. "If his majesty forbids the preaching of the Gospel," exclaimed he, "I shall immediately return home."[372] He waited however for the advice of his theologians.

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."[373] Thus spoke the man who has often been represented as a rebel.

FIRMNESS OF THE ELECTOR.

Melancthon and the others were nearly of the same opinion; only they insisted more on the necessity of representing to the Emperor "that they did not speak of controversy in their sermons, but were content simply to teach the doctrine of Christ the Saviour.[374] Let us beware, above all," continued they, "of abandoning the place. Let your highness with an intrepid heart confess in presence of his majesty by what wonderful ways you have attained to a right understanding of the truth,[375] and do not allow yourself to be alarmed at these thunder-claps that fall from the lips of our enemies." To confess the truth, such was the object to which, according to the Reformers, everything else should be subordinate.

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:[376] the Elector shook his head. Melancthon in despair wrote to Luther: "Alas! how untractable is our old man!"[377] Nevertheless he again returned to the charge. Fortunately there was an intrepid man at the Elector's right hand, the chancellor Bruck, who feeling convinced that policy, honour, and above all, duty, bound the friends of the Reformation to resist the menaces of Charles, said to the Elector: "The Emperor's demand is but a worthy beginning to bring about the definitive abolition of the Gospel.[378] If we yield at present, they will crush us by and by. Let us therefore humbly beg his majesty to permit the continuance of the sermons." Thus, at that time, a statesman stood in the foremost rank of the confessors of Jesus Christ. This is one of the characteristic features of this great age, and it must not be forgotten, if we would understand its history aright.

THE ELECTOR'S REPLY.

On the 31st May, the Elector sent his answer in writing to Charles's ministers. "It is not true," it bore, "that the Edict of Worms was approved of by the six Electors. How could the Elector, my brother, and myself, by approving it, have opposed the everlasting word of Almighty God? Accordingly, succeeding diets have declared this edict impossible to be executed. As for the relations of friendship that I have formed, their only aim is to protect me against acts of violence. Let my accusers lay before the eyes of his majesty the alliances they have made; I am ready to produce mine, and the Emperor shall decide between us.—Finally, As to the demand to suspend our preachings, nothing is proclaimed in them but the glorious truth of God, and never was it so necessary to us. We cannot therefore do without it!"[379]

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."[380] "God is as usefully served by repose," added he, "and indeed man never serves him better than by keeping himself tranquil. It is for this reason God willed that the Sabbath should be so strictly observed."[381]

PREPARATION OF THE CONFESSION.

Notwithstanding these solicitations, Melancthon's application augmented, and he set about an exposition of the christian faith, at once mild, moderate, and as little removed as possible from the doctrine of the Latin Church. At Coburg he had already put his hand to the task, and traced out in the first part the doctrines of the faith, according to the articles of Schwabach; and in the second, the abuses of the Church, according to the articles of Torgau, making altogether quite a new work. At Augsburg he gave a more correct and elegant form to this confession.[382]

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."[383]

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.[384]

LUTHER'S SINAI.

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.[385] He was the real general of the spiritual war that was then waging; his letters ceased not to bear to the combatants the directions which they needed, and numerous pamphlets issuing from his stronghold, like discharges of musketry, spread confusion in the enemy's camp.

The place where he had been left was, by its solitude, favourable to study and to meditation.[386] "I shall make a Zion of this Sinai," said he on the 22d April, "and I shall build here three tabernacles; one to the Psalms, one to the Prophets, and one——to Esop!" This last word is a startling one. The association belongs neither to the language nor the spirit of the Apostles. It is true that Esop was not to be his principal study: the fables were soon laid aside, and truth alone engaged Luther. "I shall weep, I shall pray, I shall never be silent," wrote he, "until I know that my cry has been heard in heaven."[387]

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.[388]

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."[389] Other trials assailed him; and to bodily pains were added the phantoms of his imagination. One night in particular he saw three torches pass rapidly before his eyes, and at the same moment he heard claps of thunder in his head, which he ascribed to the devil. His servant ran in at the moment he fainted, and after having restored him to animation, read to him the Epistle to the Galatians. Luther, who had fallen asleep, said as he awoke: "Come, and despite of the devil let us sing the Psalm, Out of the depths have I cried unto thee, O Lord." They both sang the hymn. While Luther was thus tormented by these internal noises, he translated the prophet Jeremiah, and yet he often deplored his idleness.

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 fœdus. 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."[390] The former monk of Erfurth had a surer political foresight than many diplomatists of his age.

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 kingdom, and with indefatigable voice publishing their dogmas and decrees in the air. They dwell not in those caverns which you decorate with the name of palaces; the heavens are their canopy; the leafy trees form a floor of a thousand colours, and their walls are the ends of the earth. They have a horror of all the unmeaning luxury of silk and gold; they ask neither coursers nor armour, and have all the same clothing and the same colour. I have neither seen nor heard their emperor; but if I can understand them, they have determined this year to make a pitiless war upon——the most excellent fruits of the earth.—Ah! my dear friends," said he to his messmates,[391] to whom he was writing, "these are the sophists, the Papists, who are assembled before me in a heap, to make me hear their sermons and their cries."—These two letters, dated from the "empire of ravens and crows," finish in the following mournful strain, which shows us the Reformer descending into himself after this play of his imagination: "Enough of jesting!—jesting which is, however, sometimes necessary to dispel the gloomy thoughts that prey upon me."[392]

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?"[393] "My dear Duke John, says the Lord to you, I commend this paradise to thee, the most beautiful that exists in the world, that thou mayst be its gardener." And then he added: "Alas! the madness of the Papist princes changes this paradise of God into a dirty slough, and corrupting the youth, peoples every day with real devils their states, their tables, and their palaces."

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;"[394] and in fact there is no want of barbed words in the discourse he addresses to the bishops. "In short," said he to them in conclusion, "we know and you know that we have the Word of God, and that you have it not. O Pope! if I live I shall be a pestilence to thee; and if I die, I shall be thy death!"[395]

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 in his Church, brings it to his contemporaries with courage and decision.

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.[396] Eck, whose name (according to Melancthon) was no bad imitation of the cry of Luther's crows, heaped one upon another[397] a multitude of pretended heretical propositions, extracted from the Reformer's writings. There were four hundred and four, and yet he made excuse that, being taken unawares, he was forced to restrict himself to so small a number, and he called loudly for a disputation with the Lutherans. They retorted on these propositions by a number of ironical and biting theses on "wine, Venus, and baths, against John Eck;" and the poor Doctor became the laughing-stock of everybody.

THE CHURCH, THE JUDGE.

But others went to work more skilfully than he. Cochlœus, 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."[398] Melancthon, who was looked upon with an evil eye at Augsburg, and who had complained of being more solitary there than Luther in his castle,[399] was touched by this courtesy, and was still more fully penetrated with the idea that things should be ordered in the mildest manner possible.

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!"[400] The Elector did not yield to Melancthon's advice; it would have been a mark of weakness of which his adversaries would have known how to take advantage.

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.[401] But at the same time they desired to make their reservations with regard to the influence of the state. "It is to a council that we appeal," said Melancthon; "we will not receive the Emperor as our judge; the ecclesiastical constitutions themselves forbid him to pronounce in spiritual matters.[402] Moses declares that it is not the civil magistrate who decides, but the sons of Levi. St. Paul also says (1 Cor. xiv.), 'let the others judge,' which cannot be understood except of an entire christian assembly; and the Saviour himself gives us this commandment: 'Tell it unto the Church.' We pledge, therefore, our obedience to the Emperor in all civil matters; but as for the Word of God, it is liberty that we demand."

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 of its own weight."[403] But, far from allowing this madness "to perish," the reformed augmented the disunion by exaggerated complaints. "In Saxony they are beginning to sing Latin hymns again," said they; "the sacred vestments are resumed, and oblations are called for anew.[404] We would rather be led to slaughter, than be Christians after that fashion."

The afflicted Landgrave, says Bucer, was "between the hammer and the anvil;" and his allies caused him more uneasiness than his enemies.[405] He applied to Rhegius, to Brenz, to Melancthon, declaring that it was his most earnest wish to see concord prevail among all the Evangelical doctors. "If these fatal doctrines are not opposed," replied Melancthon, "there will be rents in the Church that will last to the end of the world. Do not the Zwinglians boast of their full coffers, of having soldiers prepared, and of foreign nations disposed to aid them? Do they not talk of sharing among them the rights and the property of the bishops, and of proclaiming liberty......Good God! shall we not think of posterity, which, if we do not repress these guilty seditions, will be at once without throne and without altar?"[406]—"No, no! we are one," replied this generous prince, who was so much in advance of his age; "we all confess the same Christ, we all profess that we must eat Jesus Christ, by faith, in the Eucharist. Let us unite." All was unavailing. The time in which true catholicity was to replace this sectarian spirit, of which Rome is the most perfect expression, had not yet arrived.

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 theatre of strange events. Accordingly they said that if the Elector, the Landgrave, and other friends of the Reformation were not in the midst of them, they would all desert it.[407] "A great destruction threatens us," was repeated on every side.[408] A haughty expression of Charles above all disquieted the Protestants. "What do these Electors want with me?" he had said impatiently; "I shall do what I please!"[409] Thus arbitrary rule was the imperial law destined to prevail in the diet.

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.[410] At the same time about eight hundred foot and horse soldiers were seen patrolling the streets, dressed in velvet and silk,[411] whom the magistrates had enrolled in order to receive the Emperor with magnificence.

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.[412] The magistrates having delegated councillors to treat with them, the Spaniards made an insolent reply. "Alas!" said the citizens, "if the servants are so, what will their master be?" The ministers of Charles were grieved at their impertinence, and sent a German quartermaster who employed the forms of German politeness to make them forget this Spanish haughtiness.

CHARLES AT MUNICH.

That did not last long, and they soon felt more serious alarm. The Council of Augsburg were asked what was the meaning of these chains and soldiers, and they were ordered, in the Emperor's name, to take down the one and disband the other. The magistrates of the city answered, in alarm, "For more than ten years past we have intended putting up these chains;[413] and as for the soldiers, our object is simply to pay due honour to his majesty." After many parleys it was agreed to dismiss the troops, and that the imperial commanders should select afresh a thousand men, who should make oath to the Emperor, but be paid by the city of Augsburg.

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.[414]

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,[415] still more estranged the Elector and his allies.

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;[416] in the city, theatres raised in the open air, the Jewess Esther, the Persian Cambyses, and other pieces not less famous, the whole combined with splendid fireworks, formed the reception given by the adherents of the Pope to him whom they styled their Saviour.

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;[417] and the burghers in amazement gazed with dejected eyes on all this insolent train, that fell upon their city like a flight of locusts.[418]

At five o'clock in the morning of the 15th June,[419] the Elector, the princes, and their councillors, assembled at the town-hall, and erelong arrived the imperial commissaries, having an order for them to go out and meet Charles. At three in the afternoon the princes and deputies quitted the city, and, having reached a little bridge across the river Lech, they there halted and waited for the Emperor. The eyes of every member of the brilliant assemblage, thus stopping on the smiling banks of an alpine torrent, were directed along the road to Munich. At length, after waiting two or three hours, clouds of dust and a loud noise announced the Emperor. Two thousand of the imperial guard marched first; then Charles having come to within fifty paces of the river, the Electors and princes alighted. Their sons, who had advanced beyond the bridge, perceiving the Emperor preparing to do the same, ran to him and begged him to remain on horseback;[420] but Charles dismounted without hesitating,[421] and approaching the princes with an amiable smile, shook hands with them cordially. Albert of Mentz, in his quality of arch-chancellor of the empire, now welcomed the Emperor, and the Count-palatine Frederick replied in behalf of Charles.

THE PROCESSION.

While this was passing, three individuals remained apart on a little elevation;[422] these were the Roman Legate, proudly seated on a mule, glittering with purple, and accompanied by two other cardinals, the Archbishop of Salzburg and the Bishop of Trent. The Nuncio, beholding all these great personages on the road, raised his hands, and gave them his blessing. Immediately the Emperor, the King, and the princes who submitted to the Pope, fell on their knees; the Spaniards, Italians, Netherlanders, and Germans in their train, imitated their movements, casting however a side glance on the Protestants, who, in the midst of this humbly prostrate crowd, alone remained standing.[423] Charles did not appear to notice this, but he doubtless understood what it meant. The Elector of Brandenburg then delivered a Latin speech to the legate. He had been selected because he spoke this language better than the princes of the Church; and accordingly, Charles, when praising his eloquence, slily put in a word about the negligence of the prelates.[424] The Emperor now prepared to remount his horse, when the prince-electoral of Saxony, and the young princes of Luneburg, Mecklenburg, Brandenburg, and Anhalt rushed towards him to aid him in getting into his saddle: one held the bridle, another the stirrup, and all were charmed at the magnificent appearance of their powerful sovereign.[425] The procession began to move on.

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.[426] Next advanced the households of the six electors, composed of princes, counts, councillors, gentlemen, and soldiers; the household of the Dukes of Bavaria had slipped into their ranks, and the four hundred and fifty horsemen that composed it marched five abreast, covered with bright cuirasses, wearing red doublets, while over their heads floated handsome many-coloured plumes.—Bavaria was already in this age the main support of Rome in Germany.

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;[427] among these the Bohemians had the most martial air, and skilfully rode their superb and prancing coursers. Last the trumpeters, drummers, heralds, grooms, footmen, and the legate's cross-bearers, announced the approach of the princes.

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.[428]

Last came the Prince, on whom all eyes were fixed.[429] Thirty years of age, of distinguished port and pleasing features, robed in golden garments that glittered all over with precious stones,[430] wearing a small Spanish hat on the crown of his head,[431] mounted on a beautiful Polish hackney of the most brilliant whiteness, riding beneath a rich canopy of red, white, and green damask borne by six senators of Augsburg, and casting around him looks in which gentleness was mingled with gravity, Charles excited the liveliest enthusiasm, and every one exclaimed that he was the handsomest man in the empire, as well as the mightiest prince in the world.

ENTERS AUGSBURG.

He had at first desired to place his brother and the legate at his side; but the Elector of Mentz, followed by two hundred guards arrayed in silk, had claimed the Emperor's right hand; and the Elector of Cologne, with a hundred well-armed followers, had taken his station on the left. King Ferdinand and the legate were compelled to take their places behind them, followed by the cardinals, ambassadors, and prelates, among whom was remarked the haughty Bishop of Osma, the Emperor's confessor. The imperial cavalry and the troops of Augsburg closed the procession.

Never, according to the historians, had anything so magnificent been seen in the Empire;[432] but they advanced slowly, and it was between eight and nine o'clock in the evening before they reached the gates of Augsburg.[433] Here they met the burgomaster and councillors, who prostrated themselves before Charles, and at the same time the cannon from the ramparts, the bells from all the steeples in full peal, the noise of trumpets and kettle-drums, and the joyful acclamations of the people re-echoed with loud din. Stadion, bishop of Augsburg, and his clergy robed in white, struck up the Advenisti desirabilis; and six canons, advancing with a magnificent canopy, prepared to conduct the Emperor to the cathedral, when Charles's horse, startled at this unusual sight, suddenly reared,[434] so that the Emperor with difficulty mastered him. At length Charles entered the basilick, which was ornamented with garlands and flowers, and suddenly illuminated by a thousand torches.

THE BENEDICTION.

The Emperor went up to the altar, and falling on his knees, raised his hands towards heaven.[435] During the Te Deum, the Protestants observed with anxiety that Charles kept conversing in a low tone with the Archbishop of Mentz; that he bent his ear to the legate who approached to speak to him, and nodded in a friendly manner to Duke George. All this appeared to them of evil omen; but at the moment when the priests sang the Te ergo quæsimus, Charles, breaking off his conversations, suddenly rose, and one of the acolytes running to him with a gold-embroidered cushion, the Emperor put it aside, and knelt on the bare stones of the church. All the assembly knelt with him; the Elector and the Landgrave alone remained standing. Duke George, astonished at such boldness, threw a threatening glance at his cousin. The Margrave of Brandenburg, carried away by the crowd, had fallen on his knees; but having seen his two allies standing, he hastily rose up again.

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:[436] "this office belongs to me, and not to you." The other gave way, the Emperor bent down, and the Landgrave, with difficulty concealing a smile, hid himself behind a candelabrum. The bells now rang out anew, the procession recommenced its march, and the princes conducted the Emperor to the Palatinate (the name given to the bishop's palace), which had been prepared for him. The crowd now dispersed: it was after ten at night.

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.[437] His brother Ferdinand, who was to serve as interpreter, alone went in with them. Charles thought that so long as the Protestant princes were observed, they would not yield; but that in a private and friendly interview, he might obtain all he desired of them.

"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;[438] there was a long silence.

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."[439]

THE EMPEROR'S SILENCE.

Ferdinand, resuming the conversation in French[440] (for it was in this language that he conversed with his brother), informed the Emperor of the Landgrave's answer. Nothing was more displeasing to Charles than these citations of Hilary and Augustin; the colour mounted to his cheeks, and he was nearly getting angry.[441] "His Majesty," said Ferdinand in a more positive tone, "cannot desist from his demand."—"Your conscience," quickly replied the Landgrave, "has no right to command ours."[442] As Ferdinand still persisted, the Margrave, who had been silent until then, could contain himself no longer; and without caring for interpreters, stretched out his neck towards Charles, exclaiming in deep emotion: "Rather than allow the Word of the Lord to be taken from me, rather than deny my God, I would kneel before your Majesty and have my head cut off!" As he uttered these simple and magnanimous words, says a contemporary,[443] the prince accompanied them with a significant gesture, and let his hands fall on his neck like the headsman's axe. The excitement of the princes was at its height: had it been necessary, they would all four have instantly walked to the scaffold. Charles was moved by it: surprised and agitated, he hastily cried out in his bad German, making a show of checking the Landgrave: "Dear prince, not the head! not the head!" But he had scarcely uttered these few words, when he checked himself.

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."[444]

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 not boast of their opposition to Zwingle, and can they stand aloof, without being tainted with heresy? Now, if they share in the pomp that surrounds "the Lord's body;" if they mingle with that crowd of clergy, glittering in luxury and swelling with pride, who carry about the God whom they have created; if they are present when the people bow down; will they not irrevocably compromise their faith? The machine is well prepared; its movements cannot fail; there is no more doubt! The craft of the Italians is about to triumph over the simplicity of these German boors!

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."[445]

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.[446] Upon this the Emperor declares that he cannot accept their excuse, that he will give them time for reflection, and that they must be prepared to reply early on the morrow.

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's satellites were already at his heels, "Come, come quickly!"

Charles, who had expected no such resistance, was in truth confounded, and the legate endeavoured to exasperate him still more.[447] Agitated, filled with anger and vexation, and uttering the most terrible threats,[448] the young Emperor paced hastily to and fro the halls of his palace; and unable to wait till the morrow for the answer, he sent in the middle of the night to demand the Elector's final decision. "At present we require sleep," replied the latter; "to-morrow we will let you know our determination."[449] As for the Landgrave, he could not rest any more than Charles. Scarcely had he returned home, when he sent his chancellor to the Nuremberg deputies, and had them awoke to make them acquainted with what had taken place.[450]

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.[451] We are here to confess the truth, and not for the confirmation of abuses. Let us therefore stay away!" This opinion strengthened the Evangelical princes in their determination; and the day of the 16th June began.

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.[452]

PROCESSION OF CORPUS CHRISTI.

The Margrave of Brandenburg was their spokesman. "You know," said he to Charles, "how, at the risk of our lives, my ancestors and myself have supported your august house. But, in the things of God, the commands of God himself oblige me to put aside all commandment of man. We are told that death awaits those who shall persevere in the sound doctrine: I am ready to suffer it." He then presented the declaration of the Evangelical princes to the Emperor. "We will not countenance by our presence," said they, "these impious human traditions, which are opposed to the Word of God. We declare, on the contrary, without hesitation, and with one accord, that we must expel them from the Church, lest those of its members that are still sound should be infected by this deadly poison."[453] "If you will not accompany his majesty for the love of God," said Ferdinand, "do so at least for love of the Emperor, and as vassals of the Empire.[454] His majesty commands you." "An act of worship is in question," replied the princes, "our conscience forbids it." Then Ferdinand and Charles having conversed together in a low tone: "His majesty desires to see," said the king, "whether you will obey him or not."[455] At the same time the Emperor and his brother quitted the room; but the princes, instead of following him, as Charles had hoped, returned full of joy to their palaces.

EXASPERATION OF CHARLES.

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.[456] By exposing himself to these fatigues, Charles desired to profess aloud his faith in what constitutes the essence of Roman-catholicism. In proportion as the spirit and the life had escaped from the primitive Churches, they had striven to replace them by forms, shows, and ceremonies. The essential cause of the Romish worship is found in that decline of charity and faith which catholic Christians of the first ages have often deplored; and the history of Rome is summed up in this expression of St. Paul, Having a form of godliness, but denying the power thereof.[457] But as the power was then beginning to revive in the Church, the form began also to decline. Barely a hundred citizens of Augsburg had joined in the procession of the 16th June. It was no longer the pomp of former times: the christian people had learned anew to love and to believe.

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.[458] When the procession was over (it had lasted an hour), Charles could no longer master his extreme irritation; and he had scarcely returned to his palace, when he declared that he would give the Protestant princes a safe-conduct, and that on the very next day these obstinate and rebellious men should quit Augsburg;[459] the diet would then take such resolutions as were required for the safety of the Church and of the Empire. It was no doubt the legate who had given Charles this idea, whose execution would infallibly have led to a religious war. But some of the princes of the Roman party, desirous of preserving peace, succeeded, though not without difficulty, in getting the Emperor to withdraw his threatening order.[460]

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 minister of lively and penetrating eloquence was preaching on the Book of Joshua.[461] He placed the kings of Canaan and the children of Israel before them: his congregation heard them speak and saw them act, and every one recognized in Canaan the Emperor and the Ultra-montane princes, and in the people of God the adherents of the Reformation. In consequence, the faithful quitted the church enthusiastic in their faith, and filled with the desire of seeing the abominations of the idolaters fall to the ground. On the 16th June, the Protestants deliberated on Charles's demand, and it was rejected by the majority. "It is only a scarecrow," said they; "the Papists only desire to see if the nail shakes in the wall, and if they can start the hare from the thicket."

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.[462] Moreover, his majesty has declared, that in this diet each doctrine should be examined with impartiality. Now, to order us henceforward to suspend the sermons, would be to condemn ours beforehand."

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;[463] the discussion was exceedingly animated. "This very morning," said some of the speakers, "the Protestant princes, as they quitted the Emperor, had sermons delivered in public."[464] Exasperated at this new affront, Charles with difficulty contained himself. Some of the princes, however, having entreated him to accept their mediation, he consented to it; but the Protestants were immovable. Did these heretics, whom they imagined to reduce so easily, appear in Augsburg only to humiliate Charles? The honour of the chief of the Empire must be saved at any cost. "Let us ourselves renounce our preachers," said the princes; "the Protestants will not then persist in keeping theirs!"

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.[465] "They shall be neutral men," said they to the Protestants; "neither Faber nor his partisans shall be admitted."—"But they will condemn our doctrine."—"By no means. The preacher shall do nothing but read the text of the Gospels, Epistles, and a general confession of sins."[466] The evangelical states required time to reflect upon it.

"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."[467]

"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.[468]

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.[469] Besides," added the Elector, as he withdrew, "we hope that if at anytime we desire to hear one of our chaplains in our own palace, we shall be free to do so."[470]

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,[471] cried with all his might: "O yes, O yes![472] Thus ordains his imperial majesty, our most gracious lord: no preacher whatever shall preach in Augsburg except such as his majesty shall have nominated; and that under penalty of incurring the displeasure and punishment of his majesty."

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!"[473] "We must expect," added another, "to behold some Tragelaph or some chimera with the head of a lion, a goat's body, and a dragon's tail."[474] The Spaniards appeared well satisfied, with this agreement, for many of them had never heard a single sermon in their lives; it was not the custom in Spain; but Zwingle's friends were filled with indignation and alarm.[475]

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,[476] prepared to listen to what these new and strange preachers would say.[477] It was generally believed that their task would be to make an evangelico-papistical discourse, and they were very impatient to hear this marvel. But

"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."[478] At last all burst into laughter; "and truly," adds Brenz, "there was reason enough."[479] In some churches, however, the chaplains, after reading the Gospel, added a few puerile words void of Christianity and of consolation, and in no way founded on the holy Scripture.[480]