This admission, of course, wonderfully strengthened the Lutheran party. The diet, meeting soon after, drew up a list of a hundred grievances, which they intreated the pope to reform, declaring that Germany could no longer endure them. They declared that Luther had opened the eyes of the people to these corruptions, and that they would not suffer the edicts of the diet of Worms to be enforced. Ferdinand of Austria, entering into the views of his brother, was anxious to arrest the progress of the new ideas, now spreading with great rapidity, and he enteredinstructed by a legate, Campegio, from the popeinto an engagement with the Duke of Bavaria, and most of the German bishops, to carry the edict of Worms into effect.
Frederic, the Elector of Saxony, died in 1525, but he was succeeded by his brother John the Constant, who cordially embraced and publicly avowed the doctrines of the Reformation; and Luther, in July of this year, gave the last signal proof of his entire emancipation from the superstitions of the papacy by marrying Catharine Bora, a noble lady who, having espoused his views, had left the nunnery where she had been an inmate. It is impossible for one now to conceive the impression which was produced in Catholic Europe by the marriage of a priest and a nun.
Many of the German princes now followed the example of John of Saxony, and openly avowed their faith in the Lutheran doctrines. In the Austrian States, notwithstanding all Ferdinand's efforts to the contrary, the new faith steadily spread, commanding the assent of the most virtuous and the most intelligent. Many of the nobles avowed themselves Lutherans, as did even some of the professors in the university at Vienna. The vital questions at issue, taking hold, as they did, of the deepest emotions of the soul and the daily habits of life, roused the general mind to the most intense activity. The bitterest hostility sprung up between the two parties, and many persons, without piety and without judgment, threw off the superstitions of the papacy, only to adopt other superstitions equally revolting. The sect of Anabaptists rose, abjuring all civil as well as all religious authority, claiming to be the elect of God, advocating a community of goods and of wives, and discarding all restraint. They roused the ignorant peasantry, and easily showed them that they were suffering as much injustice from feudal lords as from papal bishops. It was the breaking out of the French Revolution on a small scale. Germany was desolated by infuriate bands, demolishing alike the castles of the nobles and the palaces of the bishops, and sparing neither age nor sex in their indiscriminate slaughter.
The insurrection was so terrible, that both Lutherans and papists united to quell it; and so fierce were these fanatics, that a hundred thousand perished on fields of blood before the rebellion was quelled. These outrages were, of course, by the Catholics regarded as the legitimate results of the new doctrines, and it surely can not be denied that they sprung from them. The fire which glows on the hearth may consume the dwelling. But Luther and his friends assailed the Anabaptists with every weapon they could wield. The Catholics formed powerful combinations to arrest the spread of evangelical views. The reformers organized combinations equally powerful to diffuse those opinions, which they were sure involved the welfare of the world.
Charles V., having somewhat allayed the troubles which harassed him in southern Europe, now turned his attention to Germany, and resolved, with a strong hand, to suppress the religious agitation. In a letter to the German States he very peremptorily announced his determination, declaring that he would exterminate the errors of Luther, exhorting them, to resist all attacks against the ancient usages of the Church, and expressing to each of the Catholic princes his earnest approval of their conduct.
Germany was now threatened with civil war. The Catholics demanded the enforcement of the edict of Worms. The reformers demanded perfect tolerationthat every man should enjoy freedom of opinion and of worship. A new war in Italy perhaps prevented this appeal to arms, as Charles V. found himself involved in new difficulties which engrossed all his energies. Ferdinand found the Austrian States so divided by this controversy, that it became necessary for him to assume some degree of impartiality, and to submit to something like toleration. A new pope, Clement VII., succeeded the short reign of Adrian, and all the ambition, intrigue and corruption which had hitherto marked the course of the court of Rome, resumed their sway. The pope formed the celebrated Holy League to arrest the progress of the new opinions; and this led all the princes of the empire, who had espoused the Lutheran doctrines, more openly and cordially to combine in self-defense. In every country in Europe the doctrines of the reformer spread rapidly, and the papal throne was shaken to its base.
Charles V., whose arms were successful in southern Europe, and whose power was daily increasing, was still very desirous of restoring quiet to Europe by reëstablishing the supremacy of the papal Church, and crushing out dissent. He accordingly convened another diet at Spires, the capital of Rhenish Bavaria, on the 15th of March, 1529. As the emperor was detained in Italy, his brother Ferdinand presided. The diet was of course divided, but the majority passed very stringent resolutions against the Reformation. It was enacted that the edict of Worms should be enforced; that the mass should be reëstablished wherever it had been abolished; and that preachers should promulgate no new doctrines. The minority entered their protest. They urged that the mass had been clearly proved to be contrary to the Word of God; that the Scriptures were the only certain rule of life; and declared their resolution to maintain the truths of the Old and New Testaments, regardless of traditions. This Protest was sustained by powerful namesJohn, Elector of Saxony; George, Margrave of Brandenburg; two Dukes of Brunswick; the Landgrave of Hesse Cassel; the Prince of Anhalt, and fourteen imperial cities, to which were soon added ten more. Nothing can more decisively show than this the wonderful progress which the Reformation in so short a time had made. From this Protest the reformers received the name of Protestants, which they have since retained.
The emperor, flushed with success, now resolved, with new energy, to assail the principles of the Reformation. Leaving Spain he went to Italy, and met the pope, Clement VII., at Bologna, in February, 1530. The pope and the emperor held many long and private interviews. What they said no one knows. But Charles V., who was eminently a sagacious man, became convinced that the difficulty had become far too serious to be easily healed, that men of such power had embraced the Lutheran doctrines that it was expedient to change the tone of menace into one of respect and conciliation. He accordingly issued a call for another diet to meet in April, 1530, at the city of Augsburg in Bavaria.
"I have convened," he wrote, "this assembly to consider the difference of opinion on the subject of religion. It is my intention to hear both parties with candor and charity, to examine their respective arguments, to correct and reform what requires to be corrected and reformed, that the truth being known, and harmony established, there may, in future, be only one pure and simple faith, and, as all are disciples of the same Jesus, all may form one and the same Church."
These fair words, however, only excited the suspicions of the Protestants, which suspicions subsequent events proved to be well founded. The emperor entered Augsburg in great state, and immediately assumed a dictatorial air, requiring the diet to attend high mass with him, and to take part in the procession of the host.
"I will rather," said the Marquis of Brandenburg to the emperor, "instantly offer my head to the executioner, than renounce the gospel and approve idolatry. Christ did not institute the sacrament of the Lord's Supper to be carried in pomp through the streets, nor to be adored by the people. He said, 'Take, eat;' but never said, 'Put this sacrament into a vase, carry it publicly in triumph, and let the people prostrate themselves before it.'"
The Protestants, availing themselves of the emperor's declaration that it was his intention to hear the sentiments of all, drew up a confession of their faith, which they presented to the emperor in German and in Latin. This celebrated creed is known in history as the Confession of Augsburg. The emperor was quite embarrassed by this document, as he was well aware of the argumentative powers of the reformers, and feared that the document, attaining celebrity, and being read eagerly all over the empire, would only multiply converts to their views. At first he refused to allow it to be read. But finding that this only created commotion which would add celebrity to the confession, he adjourned the diet to a small chapel where but two hundred could be convened. When the Chancellor of Saxony rose to read the confession, the emperor commanded that he should read the Latin copy, a language which but few of the Germans understood.
"Sire," said the chancellor, "we are now on German ground. I trust that your majesty will not order the apology of our faith, which ought to be made as public as possible, to be read in a language not understood by the Germans."
The emperor was compelled to yield to so reasonable a request. The adjacent apartments, and the court-yard of the palace, were all filled with an eager crowd. The chancellor read the creed in a voice so clear and loud that the whole multitude could hear. The emperor was very uneasy, and at the close of the reading, which occupied two hours, took both the Latin and the German copies, and requested that the confession should not be published without his consent. Luther and Melancthon drew up this celebrated document. Melancthon was an exceedingly mild and amiable man, and such a lover of peace that he would perhaps do a little violence to his own conscience in the attempt to conciliate those from whom he was constrained to differ. Luther, on the contrary, was a man of great force, decision and fearlessness, who would speak the truth in the plainest terms, without softening a phrase to conciliate either friend or foe. The Confession of Augsburg being the joint production of both Melancthon and Luther, did not exactly suit either. It was a little too uncompromising for Melancthon, a little too pliant and yielding for Luther. Melancthon soon after took the confession and changed it to bring it into more entire accordance with his spirit. Hence a division which, in oblivion of its origin, has continued to the present day. Those who adhered to the original document which was presented to the emperor, were called Lutherans; those who adopted the confession as softened by Melancthon, were called German Reformed.
The emperor now threw off the mask, and carrying with him the majority of the diet, issued a decree of intolerance and menace, in which he declared that all the ceremonies, doctrines and usages of the papal church, without exception, were to be reëstablished, married priests deposed, suppressed convents restored, and every innovation, of whatever kind, to be revoked. All who opposed this decree were to be exposed to the ban of the empire, with all its pains and penalties.
This was indeed an appalling measure. Recantation or war was the only alternative. Charles, being still much occupied by the affairs of his vast kingdom of Spain, with all its ambitions and wars, needed a coadjutor in the government of Germany, as serious trouble was evidently near at hand. He therefore proposed the election of his brother Ferdinand as coadjutor with him in administering the affairs of Germany. Ferdinand, who had recently united to the Austrian territories the crowns of Hungary and Bohemia, was consequently chosen, on the 5th of January, 1531, King of the Romans. Charles was determined to enforce his decrees, and both parties now prepared for war.
CHAPTER VIII.
CHARLES V. AND THE REFORMATION
From 1531 to 1552Determination to crush Protestantism.Incursion of the Turks.Valor of the Protestants.Preparations for renewed Hostilities.Augmentation of the Protestant Forces.The Council of Trent.Mutual Consternation.Defeat of the Protestant Army.Unlooked for Succor.Revolt in the Emperor's Army.The Fluctuations of Fortune.Ignoble Revenge.Capture of Wittemberg.Protestantism Apparently Crushed.Plot against Charles.Maurice of Saxony.A Change of Scene.The Biter Bit.The Emperor humbled.His Flight.His determined Will.
The intolerant decrees of the diet of Augsburg, and the evident determination of the emperor unrelentingly to enforce them, spread the greatest alarm among the Protestants. They immediately assembled at Smalkalde in December, 1530, and entered into a league for mutual protection. The emperor was resolved to crush the Protestants. The Protestants were resolved not to be crushed. The sword of the Catholics was drawn for the assaultthe sword of the reformers for defense. Civil war was just bursting forth in all its horrors, when the Turks, with an army three hundred thousand strong, like ravening wolves rushed into Hungary. This danger was appalling. The Turks in their bloody march had, as yet, encountered no effectual resistance; though they had experienced temporary checks, their progress had been on the whole resistless, and wherever they had planted their feet they had established themselves firmly. Originating as a small tribe on the shores of the Caspian, they had spread over all Asia Minor, had crossed the Bosphorus, captured Constantinople, and had brought all Greece under their sway. They were still pressing on, flushed with victory. Christian Europe was trembling before them. And now an army of three hundred thousand had crossed the Danube, sweeping all opposition before them, and were spreading terror and destruction through Hungary. The capture of that immense kingdom seemed to leave all Europe defenseless.
The emperor and his Catholic friends were fearfully alarmed. Here was a danger more to be dreaded than even the doctrines of Luther. All the energies of Christendom were requisite to repel this invasion. The emperor was compelled to appeal to the Protestant princes to coöperate in this great emergence. But they had more to fear from the fiery persecution of the papal church than from the cimeter of the infidel, and they refused any coöperation with the emperor so long as the menaces of the Augsburg decrees were suspended over them. The emperor wished the Protestants to help him drive out the Turks, that then, relieved from that danger, he might turn all his energies against the Protestants.
After various negotiations it was agreed, as a temporary arrangement, that there should be a truce of the Catholic persecution until another general council should be called, and that until then the Protestants should be allowed freedom of conscience and of worship. The German States now turned their whole force against the Turks. The Protestants contributed to the war with energy which amazed the Catholics. They even trebled the contingents which they had agreed to furnish, and marched to the assault with the greatest intrepidity. The Turks were driven from Hungary, and then the emperor, in violation of his pledge, recommenced proceeding against the Protestants. But it was the worst moment the infatuated emperor could have selected. The Protestants, already armed and marshaled, were not at all disposed to lie down to be trodden upon by their foes. They renewed their confederacy, drove the emperor's Austrian troops out of the territories of Wirtemberg, which they had seized, and restored the duchy to the Protestant duke, Ulric. Civil war had now commenced. But the Protestants were strong, determined, and had proved their valor in the recent war with the Turks. The more moderate of the papal party, foreseeing a strife which might be interminable, interposed, and succeeded in effecting a compromise which again secured transient peace.