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who were few in number, should have introduced novelties, contrary to the ancient and most sacred custom of the universal church; should have framed to themselves a singular kind of religion, different from what was professed by the catholics, by himself, his brother, and all the princes and states of the empire; nay utterly disagreeing with the practice of all the kings in the earth, and of their own ancestors. Being desirous, however, of peace, he would use his interest with the pope and the other princes, to procure a general council, as soon as the place could be agreed upon; but still on this condition, that they should, in the mean time, follow the same religion which he and the rest of the princes professed." The protestants in reply "denied that they had formed any new sect; thanked him for the proposal of a council; but, as to receiving the rites and doctrines of the church of Rome, which had been abolished, they declared that they could not do it consistently with their consciences." 1

After repeated deliberation, and making them the offer of further conference, (which they declined, as only occasioning useless delay, especially after the emperor had expressed his surprise that their opponents should have granted so much,) he ordered a committee to be chosen for framing a decree, and required the elector of Saxony to stay four days longer to hear the draught of it.2

1 Sleid. 133.

Ibid. 134. The commissioners for drawing the decree were the electors of Mentz and Brandenburg, the archbishop of Salzburg, the bishops of Strasburg and Spires, George duke of Saxony, William duke of Bavaria, and Henry duke of Brunswick-comprising all the most violent enemies of the protestants.

A. D. 1530.

CHAP.

I.

An abstract of the decree will be found in its proper place. After hearing it read, the elector of Saxony and his associates remarked, by Pontanus, "That they could never admit that the Confession had been refuted; on the contrary, they were more than ever convinced that it was conformable to the word of God, which they would more fully have demonstrated, had a copy of the Refutation been allowed them; but that, as that had been refused, they had, with much care, drawn up an answer to so much of its contents as they had been able to recollect; which answer they now begged to present to the emperor. That, with respect to disseminating their sentiments, and making proselytes, they had compelled no man to embrace their doctrine, nor ever would do it; but that as they had stated in their protest against the decree of Spires,2 they could not be restrained from doing, within their respective jurisdictions, what conscience dictated with regard to religion. That they had no communion with anabaptists and sacramentarians; nor were such persons to be found in their dominions. And, finally, as the case was most important, and some of the parties concerned were now present only by deputy, they desired to have a copy of the proposed decree, that they might fully make up their minds respecting it, before it passed."3

This "Apology," or defence of the Confession, as well as the Confession itself, was composed by Melancthon. It may be seen in his works, as it was revised and finished after he had become possessed of a copy of the Refutation.-It forms one of the symbolical books of the Lutheran church. See Seck. ii. 206-208.

? Milner v. 554-556. (1154-1156.)
3 Sleid. 135. Seck. ii. 200.

A. D.

1530.

swer to the

The Apology, or answer to the Refutation, was refused by the emperor; who the next day, by the mouth of the elector of Branden- Melancburg, "expressed his astonishment at the as- thon's ansurance which the protestant princes manifested, Refutation. in affirming the truth and piety of their religion, and thus implicitly charging, not only the emperor and the other princes, but all their own ancestors, as heretics. In the proposed decree," he told them, "he had granted more than he ought to have done; and they would have to answer for the serious consequences which might follow, if they did not acquiesce in its enactments. That, as to their offered answer to the Refutation, he had before declared that he would admit of no further debate: he neither might nor ought to do it: that nothing should be altered (in their favour) in the decree as already drawn up; and that unless they submitted to it, and concurred in it, he would take another course-in fact, that occasion would be given him to join with the other princes in making a new decree, and in taking such measures that the sects lately sprung up might be utterly rooted out, and the ancient faith, rites, and ceremonies be preserved in forcewhich were things that properly belonged to his care and duty. That he too regarded conscience, and the salvation of his soul; and would far less forsake the ancient religion, which had been handed down through successive ages, than they would their new one." -The elector of Brandenburg further took upon him to say, "That, unless they obeyed,

the rest of the states would do what the emperor should be pleased to command them; they having already promised to assist him with their lives and fortunes, for putting an end to

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CHAP.

I.

these dissensions; and that the emperor, on the other hand, had passed his word to bend all his force and power to that object, and not again to quit the limits of the empire before he had seen it accomplished. These things," the elector said," he now represented to them by order of the princes and states."

To the latter part of this address, the protestant princes replied with spirit, by Pontanus: "That they heard it with astonishment: that they had given no cause for it; being as ready as any persons to venture their lives and fortunes in the service of the emperor and the empire." 1 Several of the princes also afterwards apologized for it, declaring that it was unauthorized, and that they had told the emperor so; 2 who is said himself to have pronounced it "unwarranted, and more than was called for."3-As to the rest, the protestants declared, that "they would do nothing obstinately, but were ready to yield every thing which they could do consistently with the word of God that, seeing they could not obtain a copy of the decree, nor time to consider it, it was to no purpose for them to urge any thing further; and that they therefore committed themselves to God, in whom was their hope of salvation." 4

1 Melch. Adam gives the speech of Pontanus on this occasion, which is very noble. In vita Pont.-See Appendix I. below, "Gregory Pontanus."

2 Sleid. 137. 3 "Iniqua et nimia." Seck ii. 201 (8). ♦ Even Maimbourg acknowledges: "Seeing the emperor fixed in his purpose, they resolved not to comply with the decree, but told him in a very respectful manner, that they would give him no further trouble, but would commit the affair to divine providence." In Seck. ii. 200.-Father Paul and Du Pin do not at all vary from the account of these concluding transactions here given from Sleidan and Seckendorf.

A. D.

1530.

Augsburg.

Sept. 23.

This was on the morning of the twenty-third of September. The elector had not been present at the commencement, but he came in The Protesafterwards; and, at the close, with singular tants leave cheerfulness and alacrity of manner, 2 taking leave of the emperor, he again expressed his confidence," that the doctrine of the Confession was firmly founded on scripture, and that the gates of hell could never prevail, or even stand, against it."-The emperor then gave his hand to the princes, and allowed them to depart.

The elector left Augsburg that evening, and passed the night in a neighbouring castle, where he the next day took the opportunity of hearing a sermon from one of his divines. Three days after, at Nuremberg, being asked by the senate his opinion concerning the measures which it would be proper to adopt, he wisely and piously replied, "That he had no doubt God would mercifully uphold his holy word, and the confessors of it: that his intention was, to take the advice of all his counsellors and divines, and that he recommended to them and the other protestant states to do the same: after which they might communicate counsels with one another."-On the eleventh of October he arrived at Torgau, and heard Luther preach there on the following sabbath. Some days before, he had been congratulated by the reformer on his release from Augsburg, in a letter, the anticipations of which proved almost prophetically correct. "I rejoice with all my heart that your highness, released from the infernal regions of Augsburg, has returned in safety to your friends and country. Though the malice

"Ad iter paratus jentaculum sumebat." Seck. ii. 200 (4.) 2" Quasi tripudians." Ib. 201.

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