"Let us reject this decree," said the princes. "In matters of conscience the majority has no power."—"It is to the decree of 1526," added the cities, "that we are indebted for the peace that the empire enjoys: to abolish it would be to fill Germany with troubles and divisions. The diet is incompetent to do more than preserve religious liberty until a council meets." Such in fact is the grand attribute of the state, and if in our days the protestant powers should seek to influence the Romish governments, they should strive solely to obtain for the subjects of the latter that religious liberty which the Pope confiscates to his own advantage wherever he reigns alone, and by which he profits greatly in every evangelical state. Some of the deputies proposed refusing all assistance against the Turks, hoping thus to force the Emperor to interfere in this question of religion. But Sturm called upon them not to mingle political matters with the salvation of souls. They resolved therefore to reject the proposition, but without holding out any threats. It was this noble resolution that gained for modern times liberty of thought and independence of faith.
Ferdinand and the priests, who were no less resolute, determined however on vanquishing what they called a daring obstinacy; and they commenced with the weaker states. They began to frighten and divide the cities, which had hitherto pursued a common course. On the 12th April they were summoned before the diet: in vain did they allege the absence of some of their number, and ask for delay. It was refused, and the call was hurried on. Twenty-one free cities accepted the proposition of the diet, and fourteen rejected it. It was a bold act on the part of the latter, and was accomplished in the midst of the most painful sufferings. "This is the first trial," said Pfarrer, second deputy of Strasburg; "now will come the second: we must either deny the Word of God or—be burnt."[158]
VIOLENCE OF FERDINAND.
A violent proceeding of Ferdinand immediately commenced the series of humiliations that were reserved for the evangelical cities. A deputy of Strasburg should, in conformity with the decree of Worms, have been a member of the imperial government from the commencement of April. He was declared excluded from his rights, until the Mass should be re-established in Strasburg. All the cities united in protesting against this arbitrary act.
At the same time, the Elector-palatine and King Ferdinand himself begged the princes to accept the decree, assuring them that the Emperor would be exceedingly pleased with them. "We will obey the Emperor," replied they calmly, "in everything that may contribute to maintain peace and the honour of God."
It was time to put an end to this struggle. On the 18th April it was decreed that the evangelical states should not be heard again; and Ferdinand prepared to inflict the decisive blow on the morrow.
When the day came, the king appeared in the diet, surrounded by the other commissaries of the Empire, and by several bishops. He thanked the Roman catholics for their fidelity, and declared that the resolution having been definitively agreed to, it was about to be drawn up in the form of an imperial decree. He then announced to the Elector and his friends, that nothing more remained to them than to submit to the majority.
THE SCHISM COMPLETED.
The evangelical princes, who had not expected so positive a declaration, were excited at this summons, and passed, according to custom, into an adjoining chamber to deliberate. But Ferdinand was not in a humour to wait for their answer. He rose, and all the imperial commissaries with him. Vain were all endeavours to stop him. "I have received an order from his imperial majesty," replied he; "I have executed it. All is over."
Thus Charles's brother notifies an order to the christian princes, and then he retires without caring even if there was any reply to make. To no purpose they sent a deputation entreating the King to return. "It is a settled affair," repeated Ferdinand; "submission is all that remains."[159] This refusal completed the schism: it separated Rome from the Gospel. Perhaps more justice on the part of the Empire and of the Papacy might have prevented the rupture that since then has divided the Western Church.