LUTHER would have nothing to do with Zwingli. Zwingli was an eminent Swiss reformer, and he desired to be united with the German reformers. Luther's objection was principally because he believed Zwingli held erroneous doctrines on the Lord's Supper.
The Roman Catholics hold that after the priest has pronounced certain words over the bread and wine, they become changed into the actual body and blood of the Lord Jesus Christ. This is called transubstantiation. They also hold that both the body and blood of Christ are present in the bread which alone is given to the recipient, who thus partakes of the body and blood of Christ altogether independently of whether he has faith or not.
Luther did not believe this; for he believed that there must be faith in the receiver, and then along with the bread and wine there was the presence of the actual body and blood of Christ. This was called consubstantiation.
Zwingli believed that there must be faith in the receiver; and that by faith he partook of Christ in partaking of the bread and wine which represented the body and the blood; but that the actual body and blood of Christ were not present. They were then called "Sacramentarians" by those who differed from them.
Thus was there this sad separation among these Christians. Luther charged Zwingli with heresy, and refused to have any communion with him. Indeed he was most violent, and his language shocking.
Unquestionably in this Luther was wrong. He had seen the doctrine in Carlstadt and the Anabaptists, and that had perhaps so set him against it, that he recoiled with horror from it ever afterward.
The Landgrave however was not to be put off. Luther and Zwingli must meet and discuss the subject. All sorts of excuses were made, though indeed there was danger in their traveling to any place where they could meet. It was arranged they should meet at Marburg.
Zwingli set out, and by traveling by-roads, forests, and secluded paths he arrived safely, accompanied by a Hessian guard. Luther arrived the next day, accompanied by Melanchthon, Cruciger and Jonas. Philip invited both to the castle and entertained them well. Others were also invited—whose names have been handed down as Reformers—amongst them the more noted were Œcolampadius and Bucer. Carlstadt begged to be present; but he was refused-it was supposed through Luther's influence.
Private conferences were held before the public one—Œcolampadius with Luther, and Zwingli with Melanchthon. There were other subjects in dispute; but the question of what is called the "real presence" was the chief one; that is, whether or not the body and blood of Christ are really present with the bread and wine at the Lord's Supper.
On Saturday, October 2, they met, in the presence of Philip and his court, and a company of nobles, deputies, and theologians. Great interest was taken in the meeting, and great hopes were cherished of its success.
Luther and Œcolampadius began the discussion. They had been reminded that the object before them was to re-establish union. But Luther in a most determined manner declared, "I differ from my adversaries with regard to the doctrine of the Lord's Supper, and I shall always differ from them. Christ has said, ‘This is my body.' Let them show me that a body is not a body. I reject reason, common sense, carnal arguments, and mathematical proofs. God is above mathematics.”
Œcolampadius replied that the words "This is my body" were a figure, similarly to the words "that Rock was Christ," "I am the vine," &c.
Luther admitted there were figures in the Bible, but contended that "This is my body" was not a figure.
Œcolampadius quoted "The flesh profiteth nothing;" it was only that which we fed on spiritually and by faith was of any avail. This and a great deal more was said—the same being enforced by Zwingli. But it was all of no use. Luther had started with the resolution that he would always differ from them, and in such a spirit—an unteachable spirit, and a dogged determination to hold to his own opinion—he could not, he would not be convinced. On entering the hall he had taken a piece of chalk and written on the cloth that covered the table the words HOC EST CORPUS MEUM, "This is my body," and when he was close pressed he would stand and point to these words.
There was his answer; "The devil himself," he said, "shall not drive me from that.”
Again and again they returned to the subject. Œcolampadius quoted another text, "We know not Jesus Christ after the flesh." (2 Cor. 5:1616Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. (2 Corinthians 5:16).) But it was of no use. Luther at length caught up the velvet cover on which he had written the words Hoc est Corpus Meum and held it before their faces. "See," said he, "see! this is our text. You have not driven us from it.”
Œcolampadius saw it was of no use to continue the discussion, and was silent. The Landgrave, grieved at the thought that the conference should end thus, begged them to come to an understanding. Luther declared that there was only one way to do this—they must believe as he did. Zwingli was deeply moved and burst into tears.
Philip was loth to let them part thus. He still hoped that something might be done, and he invited them to his table. But it was useless. All ended in disagreement. They must part. There was a plague in the city, and all were anxious to leave; but most were loth to part without peace, if not unity of judgment.
“Let us confess our union in all things in which we agree," said Zwingli, "and as for the rest let as remember that we are brothers.”
“Yes, yes," said Philip; "you agree. Give them a testimony of your unity, and recognize one another as brothers.”
Zwingli, Œcolampadius, Bucer, and Redio approached the German Reformers, and it was hoped they would part in love as brothers. But Luther repulsed them with the words, "You have a different spirit from ours." At length he agreed to own them as friends, but not as brothers and members of Christ's church! This was a fresh insult to the Swiss Christians; but they determined to receive this, if they could get nothing better. They would all be friends.
A list of Articles of Faith was drawn up; in all of which they agreed except as to the "real presence." Luther seemed melted. He had drawn up these articles himself, and in them he says, "both the interested parties shall cherish more and more a truly christian charity for one another so far as conscience permits." They part good friends. The articles are sent to be printed.
Luther left; but he felt very dejected; his faith was very low, he feared he should never see his wife and children again. He felt tormented as by an evil spirit. But he safely reached Wittenberg, his family, and his friends.
The result of the conference was that by the report being published, the Christians in Germany saw the doctrine of the Lord's Supper as held by the Swiss, which had hitherto not been plainly before them, and many embraced it as the truth.
Chapter 26—THE PROTESTANT CONFESSION AT AUGSBURG (A.D. 1530)
THE friends of the Romish church were in great expectation. The Emperor was going to visit the pope; surely some real action would now be made against the Protestants. This the pope tried to procure; but the Emperor saw it still answered his purpose to humble the Protestants by his friendship to the pope; and yet make the pope look up to him in hope that he might subdue the Protestants.
At this time he was courting the favor of the pope. He desired to be crowned by Clement VII as King of Lombardy. This took place with great pomp at Bologna, on February 22. And the Emperor determined to assume another crown as Emperor of the Romans.
The pope anointed the Emperor with oil, presented him with a scepter and then a sword, saying, "Make use of it in defense of the church against the enemies of the faith.”
The Protestants feared that evil would result from this friendship with the pope. Melanchthon was filled with fear. Luther's faith revived. “Our enemies triumph," said he, "but ere long to perish." The Elector John proposed arming, and even preventing the Emperor from entering Germany. Philip of Hesse, young and headstrong, was overjoyed. Luther was consulted. He denounced it in toto. It was given up.
The time drew near for the national convention and the Protestants prepared before hand the draft of a confession as to what it was essential to contend for.
The Elector John had been threatened by the Emperor, and many feared for his safety if he ventured to Augsburg. But Luther infused courage into them by his own faith in God. He also composed a hymn for the occasion, which was sung by many and revived their drooping spirits. It said—
“With our own strength we naught can do,
Destruction yawns on every side;
He fights for us, our champion true,
Elect of God to be our guide.
What is His name? The anointed One,
The God of armies He;
Of earth and heaven the Lord alone—
With Him, on field of battle won,
Abideth victory.”
It was thought best for Luther not to appear at Augsburg, but in order that he might be near at hand to be consulted if needs be, he was located at Coburg.
The Elector John was the first to arrive at Augsburg. The Catholics were surprised that he ventured to come at all. He was followed by Philip of Hesse. They both succeeded in finding open doors for their preachers, and every day was the gospel preached to crowds of listeners.
This greatly provoked the Catholics, who also had their preachers; but the priests were not used to preaching, and the gospel of God they could not preach for many did not know it. So the Catholics appealed to the Emperor to stop the preaching. He wrote to the Elector requesting him to have it stopped. The Elector consulted his theologians. Some advised him to yield, but others exhorted him to refuse in the politest terms he could. He answered, "As to the demand to suspend our preaching, nothing is proclaimed in it but the glorious truth of God, and never was it so necessary to us. We cannot therefore do without it.”
In the meantime Melanchthon was hard at work on the Confession. He labored at it night and day. He wanted it to be mild but yet true. When finished it was sent to Luther, to mark anything he did not approve of. He marked nothing. He approved of it as a whole; but the style was so different from his that he could not have touched it without spoiling it. He prayed constantly for the success of the cause of truth.
The Emperor arrived with great pomp, being met outside the city by all the Electors and princes. He took the first opportunity of demanding that the preaching should be discontinued, but the Protestants again declared that they could not yield. The demand was waived.
The next day was what is called " Corpus Christi,” when there is a procession, with a worshipping of the Host (the consecrated wafer) as it was called. The Emperor requested that the Protestant princes would join in this procession as usual. They declined to do so; but the Emperor insisted. He gave them till the next morning to decide.
They retired and called into counsel their friends. At midnight the Emperor, impatient, sent for their answer. "At present we require sleep," said the Elector, "to-morrow we will let you know." Spalatin was engaged in the night, preparing his answer. "The sacrament," said he, "was not instituted to be worshipped, as the Jews worshipped the brazen image. We are here to confess the truth, and not for the confirmation of abuses. Let us therefore stay away." This judgment confirmed the princes in their decision.
In the morning by seven o'clock they repaired to the Emperor. "In the things of God, the commands of God Himself oblige me," said the Margrave of Brandenburg, who spoke for all, "to put aside all commandments of men." He was ready to suffer death if that was the penalty. He then presented the declaration. "We will not countenance by our presence," it said, "these impious human traditions which are opposed to the word of God.”
“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, his Majesty commands you.”
“An act of worship is in question," urged the princes; "our conscience forbids it.”
“His Majesty desires to see whether you will obey him or not," said Ferdinand. The Emperor quitted the hall, hoping the princes would follow, but they returned to their palaces.
The Emperor walked in the procession with a taper in his hand, his head shorn like a priest's. But comparatively few of the citizens fell into the ranks. This was the more to be remarked as it was in great contrast with what it had been at former times. The Emperor was greatly incensed at the opposition of the Reformers, and vowed to take vengeance in the Diet.
Again a demand was made to have the preaching stopped; and now, on consideration that the Emperor was master of the city, the princes gave way, but left themselves free to have it in their own palaces.
After various delays, and trying to condemn the Protestants unheard, the 25th of June was arranged to hear their Confession of Faith; the Catholics also were preparing one. Melanchthon had labored hard to put it into soft words, and avoid giving needless offense. Over his work he feared and quaked, and was often in tears. He wrote to Luther asking him how much they could concede to the Catholics. "Concede to the Catholics? How much? We have already conceded too much," said Luther. He did all he could to cheer and encourage Melanchthon.
On the 25th of June all hastened to the Emperor's palace. It would hold but about two hundred, and it was soon crowded. Bayer began to read the Confession. They were ready, it said, to confer with the Emperor, to seek to restore "the sole true faith," because it was for "the sole and same Christ" they fought.
It then spoke of the Trinity, and the various topics usual in such confessions.
It continued, "We teach, moreover, that we cannot be justified before God by our own strength, our merits, and our works; but that we are justified by Christ, through grace, through the means of faith.”
“We teach, at the same time, that this faith ought to bear good fruits, and that we must do all the good works commanded by God, for the love of God, and not by their means to gain the grace of God.”
They acknowledged the Christian church to be "the assembly of all true believers and all the saints.”
It afterward proceeded to deal with the abuses which were admitted to exist in the church, and to state what they believed were the remedies.
The Emperor had insisted that the preaching was to cease; but by this Confession not only were all the princes, but the Emperor himself sitting for two hours listening to the story of how man was to be saved, as well as to a detail of the abuses which many were so anxious to have covered up.
Many who could not gain admittance to the hall filled the corridors and listened at all the doors and openings. The full clear voice of Bayer enabled them all to hear. The papal legate had advisedly stayed away, so as not in any way to be compromised.
The reading of this Confession was an important event. If the Catholic princes were called upon to join the Emperor in prosecuting the Reformers, they could not now make it an excuse that they did not know what the Protestants held, nor be led astray, except willfully, through the very erroneous statements of the Catholics. They had heard with their own ears what it was these Reformers were contending for, as well as what they contended against.
That the Confession was not perfect is not to be wondered at. Melanchthon was very studious not to give offense. But considering the times in which it took place, and the general darkness around, it was a wonderful thing for many to have sat and heard an amount of truth which they had certainly never heard before.
The reacting of the Confession bore some good fruit. The Duke of Bavaria said to Eck, “You had given me a very different idea of this doctrine and of this affair ... .Can you refute by sound reasons the confession made by the Elector and his allies?”
"With the writings of the apostles and prophets," said Eck, "No; but with those of the Fathers and of the Councils, Yes.”
“I understand," said the Duke, "I understand. The Lutherans, according to you, are in scripture, and we are outside.”
Several of the princes were gained over and the Confession did good in other places; for the Emperor sent copies to all the courts of Europe. It was translated into French, Spanish, Italian and Portuguese.
Luther wrote to the princes, begging them now they had presented their Confession to leave the Diet and go home. At present they waited to see what would follow. The Emperor would have yielded something for peace' sake; but the papal legate was soon at his elbow to prevent him making any concession.
“If you have money," confessed one of the Secretaries of State to Melanchthon, "it will be easy for you to buy from the Italians (the Papists) whatever religion you please; but if your purse is empty your cause is lost.”
The Emperor Charles summoned the friends of the pope, and proposed the question: What reply could they make to the Confession?
Some advised that their best doctors should draw up a reply. Others advised that the Confession should be criticized and examined and then the subject be submitted to the Emperor for final decision. Others again advised that nothing should be done, but a demand made to carry out the edict of Worms.
Count Felix of Werdenburg offered to draw his sword, and to take an oath not to return it to its sheath till the overthrow of the stronghold of Luther. Another said the Confession had been written in black ink; if he were the Emperor he would answer in red—that is blood. Others advised a more moderate process. It was not simply Luther or Melanchthon, or a few monks; it was a question of princes and states they had to deal with. The majority ordered that a reply should be drawn up to the Confession. Men were at once chosen to do it. Eck and Faber, a friend of Erasmus, were the leaders.
In the meantime the Emperor raised the question whether the Diet, and the Emperor as its mouthpiece, were competent to decide in a matter purely religious. He consulted both sides.
“Yes," said Luther; "but he must decide nothing contrary to the word of God." This was really saying, No; let the word of God decide by the mouth of the Emperor.
The Catholics also said, "Yes; as guardian and protector of the church he could decide.”
They waited for the reply of the friends of the pope. Luther said he could tell beforehand what it would be: "The Fathers, the Fathers, the Fathers; the church, the church, the church; usage, custom: but of the scriptures—nothing.”
Melanchthon was filled with fear at the threats of war that reached him. The Emperor sent again and again for the Elector and Philip, which only increased Melanchthon's fear. He advocated reducing their claims to two points: the Lord's Supper in the "two kinds," and the marriage of priests.
We may well ask what right had Melanchthon or any man to pare down the truth of God in this way? If their Confession was true, and they were told to "buy the truth and sell it not" (Prov. 23:2323Buy the truth, and sell it not; also wisdom, and instruction, and understanding. (Proverbs 23:23)), why not contend for it all? If not truth, why put it forward? But fear filled his soul, and he was desirous of a compromise. Luther was away out of hearing.
Melanchthon was told that if he thought he could bring about peace he had better try what he could do with the legate. Melanchthon wrote asking for an interview in a letter which could only proceed from one overwhelmed with fear—so contrary is it to the spirit of the Confession. "We venerate," said Melanchthon, "the universal authority of the Roman Pontiff.... With the aid of God, we will remain faithful, even unto death, to Christ and to the Roman Church." Alas, poor Melanchthon! Where had he fallen to?
But Luther heard of the talk of "concession," and he wrote at once to Melanchthon, "There can be no concord between Christ and Belial. As far as regards me, I will not yield a hair's breadth.”
Melanchthon visited the legate. He had heard that he would yield to them the above two points, and he went full of hope. Melanchthon did not see that if these were granted, and peace was thus restored, they would be placing themselves again under the yoke of Rome, who would soon enforce obedience. It was in effect trying to build up the things they had once destroyed (Gal. 2:1818For if I build again the things which I destroyed, I make myself a transgressor. (Galatians 2:18)), and Melanchthon was thus far making himself thereby a transgressor.
But God ordered it otherwise. Though Melanchthon had pared down the faith contended for to the two points, the legate would not consent to these. The Reformation was saved. Melanchthon retired, filled now with shame at the concessions he had made.
In the meantime the Confession had been sent by express to Rome, and the pope's answer had arrived. He would yield nothing, neither would he sanction either discussion or a council. He exhorted the Emperor to send at once an army into Germany and crush the Reformation. The Emperor saw more clearly than the pope the extent of the Reformation and he hesitated.
But Eck was now ready with his reply to the Protestant Confession. He sent it to the Emperor to look over privately. The Emperor was confounded. It filled two hundred and eighty pages, and it was so full of abuse and so far from the point that he, as a Catholic, was ashamed to have it read in the Diet. He sent it back, crumpled and torn, requesting them to make it shorter and more moderate.
This occasioned a delay of nearly three weeks, and Charles doubted if it would be a success after all. So they adopted the plan of privately attacking the Protestant princes separately in the hope of gaining them over. But it was without success.
The Elector was now threatened to have his states taken altogether from him if he did not yield. He fully saw his danger and for a time was filled with fear. But his faith revived. "It is God who made me Elector," said he, "me who was unworthy of it. I fling myself into His arms and let Him do with me what shall seem good to Him." The theologians rallied round their sovereign and told him that they did not wish him to risk the loss of his states and his crown for them. The Elector was moved by this; but declared, "I also desire to confess my Savior.”
On the third of August the modified reply of Eck and his helpers was ready. It agreed with many things in the Confession as to the Trinity, eternal punishment, &c., but on other points it would yield nothing. It asserted that man was not utterly lost: good works were meritorious. It contended for the Lord's Supper being a sacrifice, and was to be in "one kind" only; the priests must not marry; and they denied that the church was an assembly of the saints.”
As Luther had said, these things were based on the Fathers and the church, and not on scripture. But it was held that the Protestants had been confuted and a demand was made that they should submit. Never were extreme measures so apparent. The Emperor would hear of no compromise; the Protestants must yield, or there would certainly be war. The Catholics negotiated with Italy for a regiment of light horse, and Henry VIII of England promised to supply large sums of money.
To make all sure, and prevent any of the princes escaping from Augsburg, orders were secretly given, and on the night of August 6, there was a great commotion in the city, the imperial soldiers were hastening in all directions, which ended by guards taking possession of the gates of the city in the name of the Emperor.
The Protestant princes were again summoned before the Emperor and threatened. The Elector was told that his life would be taken and his states torn from him unless he agreed to their terms. The princes begged for time to reply. The Emperor had possession of all the gates of the city: prisoners as they were, what could they do? It seemed now they must be faithful to Christ, or face death.
But they were surprised that Philip of Hesse was not with them that morning. He was perhaps ill-at-ease and so stayed away. But news was soon brought to them that Philip had left the city, which on inquiry proved to be true. A little before the Emperor's soldiers had taken possession of the gates, Philip had made his way to one of them, disguised in a foreign dress. In a careless manner he rode past the guard without being recognized. Five or six of his attendants followed in the same careless manner at short intervals. Once fairly away from the city they put spurs to their horses and were soon far away. He had asked permission of the Emperor to leave but had been refused. He determined to wait no longer, and had thus slipped away, without bidding even his friends good-bye. When the Emperor put his soldiers at the gates, he made sure he had all the Protestant princes safe. But Philip of Hesse had escaped.
As soon as his flight was known in the city all was in the greatest commotion. Had an earthquake taken place there could not have been greater consternation. Those whose states were near to Philip's began to fear that with his known courage and promptitude he would soon have his army ready and be attacking them, before they could leave the city. All saw that it was a stratagem of war, in which they had been defeated, and those who had been the loudest to cry out for war, were now as anxious to avoid it.
The Emperor summoned the Diet at once—Sunday afternoon. He told them that Philip of Hesse had left the city. He hoped it had been unknown to the Reformers. The princes assured the Diet that it had been done without their knowledge; though they doubted not he had good reasons for going. They then reported that it had reached their ears that the Emperor's soldiers guarded the gates on account of them. They begged the guard might be withdrawn.
The Emperor made a lame excuse about two soldiers having quarreled and a mob being raised, but orders were immediately given to throw open the gates. The lions were at once turned into lambs, and the fiercest of the friends of the pope were meek and hoped all might be settled.
A few Catholics and a few Protestants were now chosen to meet together in a more amiable way to see if they could not come to terms. This was exceedingly dangerous for the cause of truth. It sounded but reasonable that if Rome gave way on some points, the Reformers should also do the same, and thus meet about half way. The Protestant confession was taken up and gone through clause by clause, and what we should call shameful concessions were made by the Protestants. For instance, they agreed to acknowledge the pope as "supreme bishop of Christendom." At the same time they held him to be Antichrist, but they said they might be under him as the Jews were under Pharaoh!
When it became known what those few met in consultation were agreeing to, there was a bitter cry from their fellow Christians. "Better die with Jesus Christ," said they, "than gain the favor of the whole world without Him." On the day Luther heard of what was going on he wrote five letters, stirring them up to courage and faithfulness. He again declared it was an attempt to reconcile Christ with Belial; and he plainly told them that he would not be bound by anything they might agree to.
But the consultations really ended in nothing. The Catholics could only pretend to give up anything. The pope had declared he would not concede the two points, and without him they could not move. Melanchthon, in the hope of peace, was led to concede much, but immediately afterward was ashamed of it. But God was above it all. He forbade and prevented any real union; and they separated as far off from each other as ever.
Philip of Hesse was informed of what was going on and he too was indignant at the concessions of Melanchthon. "If we are Christians," wrote he, "what we should pursue is, not our own advantage but the consolation of so many weary and afflicted consciences, for whom there is no salvation if we take away the word of God ... .This is not the moment to yield, but to remain firm unto death. Baffle these fearful combinations of Melanchthon, and tell, from me, the deputies of the cities to be men, not women. Let us fear nothing: God is with us.”
The Protestant princes were now desirous of quitting Augsburg; but the Emperor detained them to close up the Diet. The recess was drawn up. It was insulting to the Reformers: it called them a sect and said "the Confession had been soundly refuted by the holy scriptures." They were to have till April of the following year (it was now September) to come to some arrangement with the pope, and this was only granted on condition that they should join the Emperor in a war against the Anabaptists and all those who denied "the real presence" in the Lord's supper. By this they hoped to divide the Protestants into two bodies and employ one against the other.
The Protestant princes could agree to nothing so wicked. "We do not accept it," said they. Then the Emperor will seek counsel of the pope how best to root out "this sect and its new errors." The Diet is over—the princes leave; thankful that they had been able to remain firm before such fearful intimidations. In God was their strength.
The anger of Charles was great when he saw the princes leave, unhumbled, to pursue their former course. He wrote to the pope, "The negotiations are broken off; our adversaries are more obstinate than ever; and I am resolved to employ my strength and my person in combating them.”
As we have seen, Charles had endeavored to set one part of Protestantism against another; but the reverse of this took place. "We are one in the fundamental articles of faith," said the Swiss, "and in particular (notwithstanding some disputes about words among our theologians) we are one in the doctrine of the communion in the body and blood of our Lord. Receive us." The Saxon deputies opened their arms, and the Swiss and German Protestants were united.
Thus ended this Diet with its tedious delays-its consultations, its concession and its victories. The Catholics left, resolved to gather together their armies to enforce obedience to Rome; the Protestants, strengthened in their faith and with a determination to bow only to the word of God.
Luther had been all this while at Coburg. He was near enough to be consulted on all important points, and he was constantly looking out for letters from Augsburg, anxious to know how things were progressing; and was constantly writing to encourage and stir up the zeal of those who stood in the forefront. He longed greatly to be at Melanchthon's elbow to stay his hand at concession and to stir up his faith. On the whole he rejoiced as to the Diet of Augsburg. They had really given up nothing, lost nothing; whereas, on the other hand, their Confession had been read by thousands, the truth had thus been spread, and some were gained over to the gospel. Their enemies had seen it was not merely a question of opinions or private judgment which could be held to-day and given up to-morrow. The Protestants had declared that God had taught them the truth on which they must live, and on which, if needful, they would die. It also brought the scripture into prominence. It was no longer the Fathers, nor the Schoolmen, nor the varying decrees of councils, nor the contradictory decision of the popes; it was the living, the unalterable, the invincible word of the living God.