she ought to launch it, but she never doubted that, once launched, it would accomplish the suppression of the Wittemberg revolt. For centuries no opponent had been able to stand before her. In no instance had her anathemas failed to execute the vengeance they were meant to inflict. Kings and nations, principalities and powers, when struck by excommunication, straightway collapsed and perished as if a vial of fire had been emptied upon them. And who was this Wittemberg heretic, that he should defy a power before which the whole world crouched in terror? Rome had only to speak, to stretch out her arm, to let fall her bolt, and this adversary would be swept from her path; nor name nor memorial would remain to him on earth. Rome would make Wittemberg and its movement a reproach, a hissing, and a desolation. She did speak, she did stretch out her arm, she did launch her bolt. And what was the result? To Rome a terrible and appalling one. The monk, rising up in his strength, grasped the bolt hurled against him from the Seven Hills, and flung it back at her from whom it came.
CHAPTER 3
INTERVIEWS AND NEGOTIATIONS
A Spring-time – The New Creation – Three Circles – The Inner Reformed Doctrine-The MiddleMorality and Liberty – The Outer – The Arts and Sciences – Charles V. Crowned at Aix-la-Chapelle – Papal Envoy Aleander Labors to have the Bull executed against Luther – His Efforts with Frederick and Charles – Prospect of a War with France – The Emperor courts the Pope – Luther to be the Bribe – The Pope Won – The Court goes to Worms – A Tournament Interrupted – The Emperor's Draft – Edict for Luther's Execution.
FROM the posting of the "Theses" on the doors of the Schloss Kirk of Wittemberg, on October 31st, 1517, to the burning of the Pope's bull on December 10th, 1520, at the eastern gate of the same town, are just three years and six weeks. In these three short years a great change has taken place in the opinions of men, and indeed in those of Luther himself. A blessed spring-time seems to have visited the world. How sweet the light! How gracious the drops that begin to fall out of heaven upon the weary earth! What a gladness fills the souls of men, and what a deep joy breaks out on every side, making itself audible in the rising songs of the nations, which, gathering around the standard of a recovered Gospel, now "come," in fulfilment of an ancient oracle, "unto Zion with singing! "
The movement we are contemplating has many circles or spheres. We trace it into the social life of man; there we see it bringing with it purity and virtue. We trace it into the world of intellect and letters; there it is the parent of rigour and grace – a literature whose bloom is fairer, and whose fruit is sweeter than the ancient one, immediately springs up. We trace it into the politics of nations; there it is the nurse of order, and the guardian of liberty. Under its aegis there grow up mighty thrones, and powerful and prosperous nations. Neither is the monarch a tyrant, nor are the subjects slaves; because the law is superor to both, and forbids power to grow into oppression, or liberty to degenerate into licentiousness. Over the whole of life does the movement diffuse itself. It has no limits but those of society – of the world.
But while its circumference was thus vast, we must never forget that its center was religion or dogma – great everlasting truths, acting on the soul of man, and effecting its renewal, and so restoring both the individual and society to right relations with God, and bringing both into harmony with the holy, beneficent, and omnipotent government of the Eternal. This was the pivot on which the whole movement rested, the point around which it revolved.
At that center were lodged the vital forces – the truths. These ancient, simple, indestructible, changeless powers came originally from Heaven; they constitute the life of humanity, and while they remain at its heart it cannot die, nor can it lose its capacity of reinvigoration and progress. These life-containing and life-giving principles had, for a thousand years past, been as it were in a sepulcher, imprisoned in the depths of the earth. But now, in this gracious spring-time, their bands were loosed, and they had come forth to diffuse themselves over the whole field of human life, and to manifest their presence and action in a thousand varied and beautiful forms.
Without this center, which is theology, we never should have had the outer circles of this movement, which are science, literature, art, commerce, law, liberty. The progress of a being morally constituted, as society is, must necessarily rest on a moral basis. The spiritual forces, which Luther was honored to be the instrument of once more setting in motion, alone could originate this movement, and conduct it to such a goal as would benefit the world. The love of letters, and the love of liberty, were all too weak for this. They do not go deep enough, nor do they present a sufficiently high aim, nor supply motives strong enough to sustain the toil, the self-denial, the sacrifice by which alone the end aimed at in any true reformation can be attained. Of this the history of Protestantism furnishes us with two notable examples. Duke George of Saxony was a prince of truly national spirit, and favored the movement at the first, because he saw that it embodied a resistance to foreign tyranny. But his hatred to the doctrine of grace made him, in no long time, one of its bitterest enemies. He complained that Luther was spoiling all by his "detestable doctrines," not knowing that it was the doctrines that won hearts, and that it was the hearts that furnished swords to fight the battle of civil liberty.
The career of Erasmus was a nearly equally melancholy one. He had many feelings and sympathies in common with Luther. The Reformation owes him much for his edition of the Greek New Testament. Yet neither his refined taste, nor his exquisite scholarship, nor his love of liberty, nor his abhorrence of monkish ignorance could retain him on the side of Protestantism; and the man who had dealt Rome some heavy blows, when in his prime, sought refuge when old within the pale of Romanism, leaving letters and liberty to care for themselves.
We turn for a little while from Luther to Charles V., from Wittemberg to Aix-la-Chapelle. The crown of Charlemagne was about to be placed on the head of the young emperor, in the presence of the electoral princes, the dukes, archbishops, barons, and counts of the Empire, and the delegates of the Papal See. Charles had come from Spain to receive the regalia of empire, taking England in his way, where he spent four days in attempts to secure the friendship of Henry VIII., and detach his powerful and ambitious minister, Cardinal Wolsey, from the interests of the French king, by dangling before his eyes the brilliant prize of the Papal tiara. Charles was crowned on the 23rd of October, in presence of a more numerous and splendid assembly than had ever before gathered to witness the coronation of emperor.
Having fallen prostrate on the cathedral floor and said his prayers, Charles was led to the altar and sworn to keep the Catholic faith and defend the Church. He was next placed on a throne overlaid with gold. While mass was being sung he was anointed on the head, the breast, the armpits, and the palms of his hands. Then he was led to the vestry, and clothed as a deacon. Prayers having been said, a naked sword was put into his hand, and again he promised to defend the Church and the Empire. Sheathing the sword, he was attired in the imperial mantle, and received a ring, with the scepter and the globe. Finally, three archbishops placed the crown upon his head; and the coronation was concluded with a proclamation by the Archbishop of Mainz, to the effect that the Pope confirmed what had been done, and that it was his will that Charles V. should reign as emperor.
Along with the assemblage at Aix-la-Chapelle came a visitor whose presence was neither expected nor desired – the plague; and the moment the coronation was over, Charles V. and his brilliant suite took their departure for Cologne. The emperor was now on his way to Worms, where he purposed holding his first Diet. The rules of the Golden Bull had specially reserved that honor for Nuremberg; but the plague was at present raging in that town also, and Worms was chosen in preference. In the journey thither the court halted at Cologne, and in this ancient city on the banks of the Rhine were commenced those machinations which culminated at the Diet of Worms.
The Papal See had delegated two special envoys to the imperial court to look after
