HISTORY
OF THE
GREAT REFORMATION
OF THE
SIXTEENTH CENTURY
IN
GERMANY, SWITZERLAND, &c.
BY J. H. MERLE D'AUBIGNE,
PRESIDENT OF THE THEOLOGICAL SCHOOL OF GENEVA, AND MEMBER OF
THE "SOCIETE EVANGELIQUE."
ASSISTED IN THE PREPARATION OF THE ENGLISH ORIGINAL
BY H. WHITE,
B.A. TRIN. COLL. CAMBRIDGE, M.A. AND PH. DR. HEIDELBERG.
VOL. IV.
NEW YORK:
ROBERT CARTER, 58 CANAL STREET;
AND PITTSBURG, 56 MARKET STREET.
1846.
PREFACE.
When a foreigner visits certain countries, as England, Scotland, or America, he is sometimes presented with the rights of citizenship. Such has been the privilege of the "History of the Reformation of the Sixteenth Century." From 150,000 to 200,000 copies are in circulation, in the English language, in the countries I have just mentioned; while in France the number hardly exceeds 4000. This is a real adoption,—naturalizing this Work in the countries that have received it with so much favour.
I accept this honour. Accordingly, while the former Volumes of my History were originally published in France; now that, after a lapse of five years, I think of issuing a continuation of it, I do so in Great Britain.
This is not the only change in the mode of publication. I did not think it right to leave to translators, as in the cases of the former Volumes, the task of expressing my ideas in English. The best translations are always faulty; and the Author alone can have the certainty of conveying his idea, his whole idea, and nothing but his idea. Without overlooking the merit that the several existing translations may possess, even the best of them is not free from inaccuracies, more or less important. Of these I have given specimens in the Preface to the New Translation of the former Volumes by Dr. White, which has been revised by me, and which will shortly be published by Messrs. Oliver and Boyd. These inaccuracies, no doubt most involuntary, contributed in giving rise to a very severe contest that took place in America, on the subject of this Work, between the Episcopalians and the Baptists on the one hand, and the Presbyterians on the other,—a contest that I hope is now terminated, but in which (as a New York correspondent informed me) one of the most beneficial and powerful Christian Societies of the United States had been on the brink of dissolution.
With such facts before me, I could no longer hesitate. It became necessary for me to publish, myself, in English; and this I accordingly do. But although that language is familiar to me, I was desirous of securing, to a certain extent, the co-operation of an English literary gentleman. Dr. Henry White, a Graduate of Cambridge, and Member of a Continental University, has had the great kindness to visit Switzerland for this purpose, although such a step exposed him to much inconvenience, and to pass with me at Geneva the time necessary for this labour. I could not have had a more enlightened coadjutor; and I here express my obligations to him for his very able assistance.
I therefore publish in English this Continuation of the History of the Reformation. I do not think that, as I publish, myself, in this language, any one will have the power, or will entertain the idea, of attempting another publication. It would be a very bad speculation on the part of any bookseller; for where is the reader that would not prefer the original text, as published by the Author himself, to a translation made by a stranger?
But there is a higher question—a question of morality. Of all property that a man can possess, there is none so essentially his own as the labours of his mind. Man acquires the fruits of his fields by the sweat of his servants and of his beasts of burden; and the produce of his manufactures by the labour of his workmen and the movement of his machines; but it is by his own toils, by the exercise of his most exalted faculties, that he creates the productions of his mind. Accordingly, in putting this History under the protection of the laws, I place it at the same time under a no less secure safeguard,—that of justice. I know that it is written in the consciences on the other side of the Channel and of the Atlantic: Ye shall have one manner of law, as well for the stranger as for one of your own country: for I am the Lord your God.[1] To English honour I confide this Work.
The first two Books of this Volume contain the most important epochs of the Reformation—the Protest of Spire, and the Confession of Augsburg. The last two describe the establishment of the Reform in most of the Swiss cantons, and the instructive and deplorable events that are connected with the catastrophe of Cappel.
It was my desire to narrate also the beginnings of the English Reformation; but my Volume is filled, and I am compelled to defer this subject to the next. It is true I might have omitted some matters here treated of, but I had strong reasons for doing the contrary. The Reformation in Great Britain is not very important before the period described in this volume; the order of time compelled me, therefore, to remain on the Continent; for whatever may be the historian's desire, he cannot change dates and the order that God has assigned to the events of the world. Besides, before turning more especially towards England, Scotland, France, and other countries, I determined on bringing the Reformation of Germany and German Switzerland to the decisive epochs of 1530 and 1531. The History of the Reformation, properly so called, is then, in my opinion, almost complete in those countries. The work of Faith has there attained its apogee: that of conferences, of interims, of diplomacy begins. I do not, however, entirely abandon Germany and German Switzerland, but henceforward they will occupy me less: the movement of the sixteenth century has there made its effort. I said, from the very first: It is the History of the Reformation and not of Protestantism that I am relating.
It is not, however, without some portion of fear that I approach the History of the Reformation in England; it is perhaps more difficult than elsewhere. I have received communications from some of the most respectable men of the different ecclesiastical parties, who, each feeling convinced that their own point of view is the true one, desire me to present the history in this light. I hope to execute my task with impartiality and truth. But I thought it would be advantageous to study for some time longer the principles and the facts. I am at present occupied in this task, and shall consecrate to it, with God's assistance, the first part of my next Volume.
Should it be thought that I might have described the Reformation in Switzerland with greater brevity, I beg my readers will call to mind that, independently of the intrinsic importance of this history, Switzerland is the Author's birthplace.
I had at first thought of making arrangements for the present publication with the English and Scotch booksellers who had translated the former portions. Relations that I had maintained with some of these publishers, and which had gained my esteem for them, induced me to adopt this course. They were consequently informed by letter of my purpose, and several months later I had an interview with some of them at Glasgow. I told them of my intentions, and desired to know
The French laws are positive to protect literary property in France, even if it belongs to a foreigner. I am less familiar with the English laws; but I will not do England the injustice of believing that its legislation is surpassed by that of France in justice and in morality.
J. H. MERLE D'AUBIGNE.
Eaux-Vives, Geneva, January 1846.
CONTENTS.
BOOK XIII.—Page 11.
THE PROTEST AND THE CONFERENCE.
1526-1529.
Twofold Movement of Reform—Reform, the Work of God—First Diet of Spire—Palladium of Reform—Proceedings of the Diet—Report of the Commissioners—The Papacy described—Destruction of Jerusalem—Instructions of Seville—Change of Policy—The Holy League—Religious Liberty proposed—Crisis of the Reformation—Italian War—Emperor's Manifesto—Italian Campaign—March on Rome—Revolt of the Troops—Papal Army—The Assault—The Sack—German Humours—Violence of the Spaniards—Profitable Calm—Constitution of the Church—Philip of Hesse—The Monk of Marburg—Lambert's Paradoxes—Friar Boniface—Disputation at Homburg—Triumph of the Gospel in Hesse—Constitution of the Church—Synods—Two Elements in the Church—Luther on the Ministry—Organization of the Church—Evils of State Interference—Luther's Letter to the Elector—German Mass—Melancthon's Instructions—Disaffection—Visitation of the Reformed Churches—Important Results—The Reformation Advances—Elizabeth of Brandenburg—A Pious Princess—Edict of Ofen—Persecutions—Winckler and Carpenter—Persecutions—Keyser—Alarm in Germany—Pack's Forgery—League of the Reformed Princes—Advice of the Reformers—Luther's pacific Counsel—Surprise of the Papist Princes—Pack's Scheme not improbable—Vigour of the Reformation—Alliance between Charles and Clement—Omens—Hostility of the Papists—Arbitrary Proposition of Charles—The Schism completed—The Protest—Principles of the Protest—The Supremacy of the Gospel—Union of Truth and Charity—Ferdinand rejects the Protest—Joy of the Protestants—Exultation of the Papists—Peter Muterstatt—Christian Unity a Reality—Escape of Grynæus—Melancthon's Dejection—The Princes, the true Reformers—Germany and Reform—Union necessary to Reform—Difficulty of Union—A Lutheran Warning—Proposed Conference at Marburg—Melancthon and Zwingle—Zwingle's Departure—Rumours in Zurich—Hoc est Corpus Meum—The Discussion—Figures—Scripture explained by Scripture—The Spiritual Eating—Zwingle's Old Song—Agitation in the Conference—Metaphor—Christ's of the Conference—The Landgrave mediates—Their Last Meeting—Zwingle's Emotion—Sectarian Spirit of the Germans—Brotherhood Rejected—Christian Charity Prevails—The Real Presence—Luther's Dejection—State of Political Affairs—Luther's Battle Sermon.
BOOK XIV.—Page 113.
THE AUGSBURG CONFESSION.
1530.
Two Striking Lessons—Charles V.—The German Envoys—Boldness of the Envoys—The Landgrave's Present—The Envoys under Arrest—Their Release and Departure—Meeting of Charles and Clement—Gattinara's Proposition—Clement's Objection—War Imminent—Luther's Objections—The Saviour is Coming—Charles's Conciliatory Language—The Emperor's Motives—The Coronation—Alarm of the Protestants—Luther advocates Passive Resistance—Brüch's Noble Advice—Spiritual Armour—Luther remains at Coburg—Charles at Innspruck—Two Parties at Court—Sentiments of Gattinara—The King of Denmark—Piety of the Elector—Wiles of the Romanists—Augsburg—The Gospel Preached—The Emperor's Message—The Sermons Prohibited—Firmness of the Elector—The Elector's Reply—Preparation of the Confession—The Church, the Judge—The Landgrave's Catholic Spirit—Augsburg—Violence of the Imperialists—Charles at Munich—Charles and the Princes—The Procession—Enters Augsburg—The Benediction—Charles and the Landgrave—The Margrave of Brandenburg—The Emperor's Silence—Failure of the Interview—Agitation of Charles—Refusal of the Princes—Procession of Corpus Christi—Exasperation of Charles—The Sermons prohibited—A Compromise proposed—A Compromise—Curiosity of the Citizens—The New Preachers—The Medley of Popery—Luther Encourages the Princes—Veni Spiritus—Mass of the Holy Ghost—The Sermon—Opening the Diet—The Elector's Prayer—Insidious Plan of the Romanists—Valdez and Melancthon—Evangelical Firmness Prevails—Zeal of the Elector—The Signing of the Confession—Luther's Anxiety—Luther's Texts—Luther to Melancthon—The Palatine Chapel—Recollections and Contrast—The Confession—Prologue—The Confession—Justification—Free Will and Works—Faith—Luther on the Confession—Abuses—Church and State—Duty of the Bishops—Epilogue—Remarks on the Confession—Church and State Distinct—Remarks—Moderate Tone of the Confession—Defects—A New Baptism—Effect on the Romanists—Luther demands Religious Liberty—Luther's Dominant Idea—Song of Triumph—An Ingenuous Confession—Hopes of the Protestants—Failure of the Popish Intrigues—The Emperor's Council—Luther opposes Concession—Infatuation of the Papists—Scheme of the Romish Doctors—Melancthon's Explanation—Refutation—Charles's Dissatisfaction—Interview with the Princes—The Swiss at Augsburg—Zwingle's Confession—Afflicting Divisions—The Elector's Faith—The Lion's Skin—The Refutation—Imperial Commands—Melancthon's Prescience—Policy of Charles—Stormy Meeting—Resolutions of the Consistory—The Prayers of the Saints—Two Miracles—The Emperor's Menace—The Mask—Omens—Tumult in Augsburg—Philip of Hesse—Temptation—Union Resisted—The Landgrave—Protestant Firmness—Philip of Hesse—Flight from Augsburg—Alarm in Augsburg—Metamorphoses—Unusual Moderation—Peace, Peace—The Mixed Commission—The Three Points—Romish Dissimulation—The Main Question—Church Government—Danger of Concession—Pretended Concord—Luther's Letters—The Word above the Church—Melancthon's Blindness—Papist Infatuation—A New Commission—The Landgrave's Firmness—The Two Phantoms—Concessions—Rome and Christianity—Irritation—The Gordian Knot—The Council Granted—Alarm in Rome—Menaces—Altercations—Fresh Negotiations—Protestantism Resists—Luther's
BOOK XV.—Page 265.
SWITZERLAND—CONQUESTS.
1526-1530.
Three Periods of Reform—Two Movements in the Church—The Two Movements—Aggressive Spirit—The Schoolmaster—Farel's New Baptism—Farel's Studies—The Door is Opened—Opposition—Lausanne—Picture of the Clergy—Farel at Lausanne—Farel and the Monk—Opposition to the Gospel—The Converted Monk—Christian Unity—State-Religion—A Resolution of Berne—Almanack of Heretics—Haller—Zwingle's Exhortation—Anabaptists at Berne—Victory of the Gospel—Papist Provocations—Proposed Disputation—Objections of the Forest Cantons—Important Question—Unequal Contest—A Christian Band—The Cordeliers' Church—Opening of the Conference—Christ the Sole Head—Remarkable Conversion—St. Vincent's Day—A Strange Argument—Papist Bitterness—Necessity of Reform—Zwingle's Sermon—Charity—Edict of Reform—The Reformation Reproached—The Reform Accepted—Faith and Charity—First Evangelical Communion—Faith shown by Works—Head of Beatus—Threatening Storm—Revolt—Christ in Danger—A Revolt—Energy of Berne—Victory—Political Advantages—Romish Relics—Nuns of St. Catherine—Contests—Spread of Reform—A Popish Miracle—Obstacles in Basle—Zeal of the Citizens—Witticisms of Erasmus—Half Measures—The Petition—Commotion in Basle—Half Measures Rejected—Reformed Propositions—A Night of Terror—The Idols Broken—The Hour of Madness—The Reform Legalized—Erasmus in Basle—Objections—Principles of the Reformation—Farel's Commission—Farel at Lausanne—Farel at Morat—Neufchâtel—Farel's Labours—Farel's Preaching—Popery in Neufchâtel—Resistance of the Monks—The Hospital Chapel—Civil Power Invoked—Guillemette de Vugy—The Feast of Assumption—The Mass Interrupted—Farel's Danger—Ill Treatment of Farel—Apostles and Reformers Compared—Farel in the Cathedral—The Idols Destroyed—Interposition of the Governor—Reflections—Plans of the Romanists—The Governor's Difficulties—Preliminaries—Hatred and Division—Proposed Delay—The Romanist Protest—The Voting—Majority for Reform—Protestantism Perpetual—The Image of St. John—A Miracle—Popery and the Gospel—Reaction Preparing—Failure of the Plot—Farel's Labours—De Bely at Fontaine—The Pastor Marcourt—Disgraceful Expedient—The Reform Established—Remarks.
BOOK XVI.—Page 361.
SWITZERLAND—CATASTROPHE.
1528-1531.
Christian Warfare—Zwingle—Persecutions—Austrian Alliance—Animosity—Christian Exhortation—Keyser's Martyrdom—Zwingle and War—Zwingle's Error—Zwingle's Advice—War of Religion—Zwingle joins the Army—War—The Landamman Æbli—Bernese Interposition—Swiss Cordiality—The Zurich Camp—A Conference—Peace Restored—Austrian Treaty Torn—Zwingle's Hymn—Nuns of St. Catherine—Conquests of Reform—The Priest of Zurzack—The Reform in Glaris—Italian Bailiwicks—The Monk of Como—The Monk of Locarno—Letter to the German Church—The Monks of Wettingen—Abbé of St. Gaul—Kiliankouffi—Soleure—A New Miracle—Popery Triumphs—The Grisons Invaded—Forebodings to Berne—Mutual Errors—Failure of the Diet—Political Reformation—Activity of Zurich—Diet Arau—Blockade of the Waldsleddtes—Indignation—France Conciliates—Diet at Bremgarten—The Five Cantons Inflexible—Zurich—Zwingle's False Position—The Great Council—Zwingle at Bremgarten—The Apparition—Zwingle's Agony—Frightful Omens—The Comet—Zwingle's Tranquillity—New Mediations—Deceitful Calm—Fatal Inactivity—Zurich Forewarned—Manifesto of the Cantons—The Abbot Wolfgang—Infatuation of Zurich—The War Begins—A Fearful Night—The War—Army of Zurich—Zwingle's Departure—Anna Zwingle—Army of Zurich—Battle of Cappel—The March—Ambuscade—The Banner in Danger—The Banner Saved—Terrible Slaughter—Slaughter of the Pastors—Zwingle's Last Moments—Barbarity of the Victors—The Furnace of Trial—Distress—Zwingle is Dead—Funeral Oration—Army of Zurich—Another Reverse—Inactivity of the Bernese—Joy of the Romanists—End of the War—Death of Œcolampadius—Conclusion.
HISTORY OF THE REFORMATION.
BOOK XIII.
THE PROTEST AND THE CONFERENCE. 1526-1529.
I. We have witnessed the commencement, the struggles, the reverses, and the progress of the Reformation; but the conflicts that we have hitherto described have been but partial; we are entering upon a new period,—that of general battles. Spire (1529) and Augsburg (1530) are two names that shine forth with more immortal glory than Marathon, Pavia, or Marengo. Forces that up to the present time were separate, are now uniting into one energetic band; and the power of God is working in these brilliant actions, which open a new era in the history of nations, and communicate an irresistible impulse to mankind. The passage from the middle ages to modern times has arrived.
A great protest is about to be accomplished; and although there have been protestants in the Church from the very beginning of Christianity, since liberty and truth could not be maintained here below, save by protesting continually against despotism and error, Protestantism is about to take a new step. It is about to become a body, and thus attack with greater energy that "mystery of iniquity" which for ages has taken a bodily shape at Rome, in the very temple of God.[2]
But although we have to treat of protests, it must not however be imagined that the Reformation is a negative work. In every sphere in which anything great is evolved, whether in nature or society, there is a principle of life at work,—a seed that God fertilizes. The Reformation, when it appeared in the sixteenth century, did not, it is true, perform a new work, for a reformation is not a formation; but it turned its face toward the beginnings of Christianity, thither were its steps directed; it seized upon them with adoration, and embraced them with affection. Yet it was not satisfied with this return to primitive times. Laden with its precious burden, it again crossed the interval of ages, and brought back to fallen and lifeless Christendom the sacred fire that was destined to restore it to light and life. In this twofold movement consisted its action and its strength. Afterwards, no doubt, it rejected superannuated forms, and combated error; but this was, so to speak, only the least of its works, and its third movement. Even the protest of which we have to speak had for its end and aim the re-establishment of truth and of life, and was essentially a positive act.
This powerful and rapid twofold action of reform, by which the apostolic times were re-established at the opening of modern history, proceeded not from man. A reformation is not arbitrarily made, as charters and revolutions are in some countries. A real reformation, prepared during many ages, is the work of the Spirit of God. Before the appointed hour, the greatest geniuses and even the most faithful of God's servants cannot produce it; but when the reforming time is come, when it is God's pleasure to intervene in the affairs of the world, the divine life must clear a passage, and it is able to create of itself the humble instruments by which this life is communicated to the human race. Then, if men are silent, the very stones will cry out.[3]
It is to the protest of Spire (1529) that we are now about to turn our eyes; but the way to this protest was prepared by years of peace, and followed by attempts at concord that we shall have also to describe. Nevertheless the formal establishment of Protestantism remains the great fact that prevails in the history of the Reformation from 1526 to 1529.
The Duke of Brunswick had brought into Germany the threatening message of Charles the Fifth. The Emperor was about to repair from Spain to Rome to come to an understanding with the Pope, and from thence to pass into Germany to constrain the heretics. The last summons was to be addressed to them by the Diet of Spire, 1526.[4] The decisive hour for the Reformation was about to strike.
On the 25th June, 1526, the diet opened. In the instructions, dated at Seville, 23d March, the Emperor ordered that the Church customs should be maintained entire, and called upon the diet to punish those who refused to carry out the edict of Worms,[5] Ferdinand himself was at Spire, and his presence rendered these orders more formidable. Never had the hostility which the Romish partisans entertained against the evangelical princes, appeared in so striking a manner. "The Pharisees," said Spalatin, "pursue Jesus Christ with violent hatred."[6]
Never also had the evangelical princes showed so much hope. Instead of presenting themselves frightened and trembling, like guilty men, they were seen advancing, surrounded by the ministers of the Word, with uplifted heads and cheerful looks. Their first step was to ask for a place of worship. The Bishop of Spire, count-palatine of the Rhine, having indignantly refused this strange request,[7] the princes complained of it as of an injustice, and ordered their ministers to preach daily in the halls of their palaces. An immense crowd from the city and the country, which amounted to many thousands, immediately filled them.[8] In vain on the feast days did Ferdinand, the ultra-montane princes, and the bishops assist in the pomps of the Roman worship in the beautiful cathedral of Spire; the unadorned Word of God, preached in the Protestant vestibules, engrossed the hearers, and the Mass was celebrated in an empty church.[9]
It was not only the ministers, but the knights and the grooms, "mere idiots," who, unable to control their zeal, everywhere extolled the Word of the Lord.[10] All the followers of the evangelical princes wore these letters braided on their right sleeves: V. D. M. I. Æ., that is to say, "The word of the Lord endureth for ever."[11] The same inscription might be read on the escutcheons of the princes, suspended over their hotels. The Word of God—such from this moment was the palladium of the Reform.
This was not all. The Protestants knew that the mere worship was not sufficient: the Landgrave had therefore called upon the Elector to abolish certain "court customs" which dishonoured the Gospel. These two princes had consequently drawn up an order of living which forbade drunkenness, debauchery, and other vicious customs prevalent during a diet.[12]
Perhaps the Protestant princes sometimes put forward their dissent beyond what prudence would have required. Not only they did not go to Mass, and did not observe the prescribed fasts, but still further, on the meagre days, their attendants were seen publicly bearing dishes of meat and game, destined for their masters' tables, and crossing, says Cochlœus, in the presence of the whole auditory, the halls in which the worship was celebrating. "It was," says this writer, "with the intent of attracting the Catholics by the savour of the meats and of the wines."[13]
The Elector in effect had a numerous court: seven hundred persons formed his retinue. One day he gave a banquet at which twenty-six princes with their gentlemen and councillors were present. They continued playing until a very late hour—ten at night. Everything in Duke John announced the most powerful prince of the empire. The youthful Landgrave of Hesse, full of zeal and knowledge, and in the strength of a first Christian love, made a still deeper impression on those who approached him. He would frequently dispute with the bishops, and thanks to his acquaintance with the Holy Scriptures, he easily stopped their mouths.[14]
This firmness in the friends of the Reformation produced fruits that surpassed their expectation. It was no longer possible to be deceived: the spirit that was manifested in these men was the spirit of the Bible. Everywhere the sceptre was falling from the hands of Rome. "The leaven of Luther," said a zealous Papist, "sets all the people of Germany in a ferment, and foreign nations themselves are agitated by formidable movements."
It was immediately seen how great is the strength of deep convictions. The states that were well disposed towards the Reform, but which had not ventured to give their adhesion publicly, became emboldened. The neutral states, which demanded the repose of the empire, formed the resolution of opposing the edict of Worms, the execution of which would have spread trouble through all Germany, and the Papist states lost their boldness. The bow of the mighty was broken.[16]
Ferdinand did not think proper, at so critical a moment, to communicate to the diet the severe instructions he had received from Seville.[17] He substituted a proposition of a nature to satisfy both parties.
The laymen immediately recovered the influence of which the clergy had dispossessed them. The ecclesiastics resisted a proposal in the college of princes that the diet should occupy itself with church abuses, but their exertions were unavailing. Undoubtedly a non-political assembly would have been preferable to the diet, but it was already something that religious matters were no longer to be regulated solely by the priests.
The deputies from the cities having received communication of this resolution, called for the abolition of every usage contrary to the faith in Jesus Christ. In vain did the bishops exclaim that, instead of abolishing pretended abuses, they would do much better to burn all the books with which Germany had been inundated during the last eight years. "You desire," was the reply, "to bury all wisdom and knowledge."[18] The request of the cities was agreed to,[19] and the diet was divided into committees for the abolition of abuses.
Then was manifested the profound disgust inspired by the priests of Rome. "The clergy," said the deputy from Frankfort, "make a jest of the public good, and look after their own interests only." "The laymen," said the deputy from Duke George, "have the salvation of Christendom much more at heart than the clergy."
The commissions made their report: people were astonished at it. Never had men spoken out so freely against the pope and the bishops. The commission of the princes, in which the ecclesiastics and the laymen were in equal numbers, proposed a fusion of Popery and Reform. "The Priests would do better to marry," said they, "than to keep women of ill-fame in their houses; every man should be at liberty to communicate under one or both forms; German and Latin may be equally employed in the Lord's Supper and in Baptism; as for the other sacraments, let them be preserved, but let them be administered gratuitously. Finally, let the Word of God be preached according to the interpretation of the Church (this was the demand of Rome), but always explaining Scripture by Scripture" (this was the great principle of the Reformation). Thus the first step was taken towards a national union. Still a few more efforts, and the whole German race would be walking in the direction of the Gospel.
The evangelical Christians, at the sight of this glorious prospect, redoubled their exertions. "Stand fast in the doctrine," said the Elector of Saxony to his councillors.[20] At the same time hawkers in every part of the city were selling Christian pamphlets, short and easy to read, written in Latin and in German, and ornamented with engravings, in which the errors of Rome were vigorously attacked.[21] One of these books was entitled, The Papacy with its Members painted and described by Doctor Luther. In it figured the pope, the cardinal, and then all the religious orders, exceeding sixty, each with their costumes and description in verse. Under the picture of one of these orders were the following lines:
Forgetful of the humble Jesu:
under another:
The Bible, lest it should mislead you![22]
and under a third:
With an overflowing larder.[23]
"Not one of these orders," said Luther to the reader, "thinks either of faith or charity. This one wears the tonsure, the other a hood; this a cloak, that a robe. One is white, another black, a third gray, and a fourth blue. Here is one holding a looking-glass, there one with a pair of scissors. Each has his playthings......Ah! these are the palmer worms, the locusts, the canker-worms, and the caterpillars which, as Joel saith, have eaten up all the earth."[24]
But if Luther employed the scourges of sarcasm, he also blew the trumpet of the prophets; and this he did in a work entitled The Destruction of Jerusalem. Shedding tears like Jeremiah, he denounced to the German people a ruin like that of the Holy City, if like it they rejected the Gospel.[25] "God has imparted to us all his treasures," exclaimed he; "he became man, he has served us,[26] he died for us, he has risen again, and he has so opened the gates of heaven, that all may enter......The hour of grace is come......The glad tidings are proclaimed......But where is the city, where is the prince that has received them? They insult the Gospel: they draw the sword, and daringly seize God by the beard.
These works had a very great sale.[28] It was not only the peasants and townspeople who read them, but nobles also and princes. Leaving the priests alone at the foot of the altar, they threw themselves into the arms of the new Gospel.[29] The necessity of a reform of abuses was proclaimed on the 1st of August by a general committee.
Then Rome, which had appeared to slumber, awoke. Fanatical priests, monks, ecclesiastical princes, all beset Ferdinand. Cunning, bribery, nothing was spared. Did not Ferdinand possess the instructions of Seville? To refuse their publication was to effect the ruin of the Church and of the empire. Let the voice of Charles oppose its powerful veto to the dizziness that is hurrying Germany along, said they, and Germany will be saved! Ferdinand made up his mind, and at length, on the 3d August, published the decree, drawn up more than four months previously in favour of the edict of Worms.[30]
The persecution was about to begin; the reformers would be thrown into dungeons, and the sword drawn on the banks of the Guadalquivir would pierce at last the bosom of Reform.
The effect of the imperial ordinance was immense. The breaking of an axle-tree does not more violently check the velocity of a railway train. The Elector and the Landgrave announced that they were about to quit the diet, and ordered their attendants to prepare for their departure. At the same time the deputies from the cities drew towards these two princes, and the Reformation appeared on the brink of entering immediately upon a contest with the Pope and Charles the Fifth.
But it was not yet prepared for a general struggle. It was necessary for the tree to send out its roots deeper, before the Almighty unchained the stormy winds against it. A spirit of blindness, similar to that which in former times was sent out upon Saul and Herod,[31] then seized upon the great enemy of the Gospel; and thus was it that Divine Providence saved the reform in its cradle.