The Elector then approached, signed, and handed the pen to the Landgrave, who at first made some objections; however the enemy was at the door; was this the time for disunion? At last he signed, but with a declaration that the doctrine of the Eucharist did not please him.[515]
COURAGE OF THE PRINCES.
The Margrave and Luneburg having joyfully subscribed their names, Anhalt took the pen in his turn, and said, "I have tilted more than once to please others; now, if the honour of my Lord Jesus Christ requires it, I am ready to saddle my horse, to leave my goods and my life behind, and to rush into eternity, towards an everlasting crown." Then, having signed, this youthful prince said, turning to the theologians: "Rather renounce my subjects and my states, rather quit the country of my fathers staff in hand, rather gain my bread by cleaning the shoes of the foreigner, than receive any other doctrine than that which is contained in this Confession." Nuremberg and Reutlingen alone of the cities subscribed their signatures;[516] and all resolved on demanding of the Emperor that the Confession should be read publicly.[517]
The courage of the princes surprised every one. Rome had crushed the members of the Church, and had reduced them to a herd of slaves, whom she dragged silent and humiliated behind her: the Reformation enfranchised them, and with their rights it restored to them their duties. The priest no longer enjoyed the monopoly of religion; each head of a family again became priest in his own house, and all the members of the Church of God were thenceforward called to the rank of confessors. The laymen are nothing, or almost nothing, in the sect of Rome, but they are the essential portion of the Church of Jesus Christ. Wherever the priestly spirit is established, the Church dies; wherever laymen, as these Augsburg princes, understand their duty and their immediate dependence on Christ, the Church lives.
The Evangelical theologians were moved, by the devotedness of the princes. "When I consider their firmness in the confession of the Gospel," said Brenz, "the colour mounts to my cheeks. What a disgrace that we, who are only beggars beside them, are so afraid of confessing Christ!"[518] Brenz was then thinking of certain towns, particularly of Halle, of which he was pastor, but no doubt also of the theologians.
MELANCTHON'S WEAKNESS.
The latter, in truth, without being deficient in devotedness, were sometimes wanting in courage. Melancthon was in constant agitation; he ran to and fro, slipping in everywhere (says Cochl[eo]us in his Philippics), penetrating not only the houses and mansions of private persons, but also insinuating himself into the palaces of cardinals and princes, nay, even into the court of the Emperor; and, whether at table or in conversation, he spared no means of persuading every person, that nothing was more easy than to restore peace between the two parties.[519]
One day he was with the Archbishop of Salzburg, who in a long discourse gave an eloquent description of the troubles produced, as he said, by the Reformation, and ended with a peroration "written in blood," says Melancthon.[520] Philip in agony had ventured during the conversation to slip in the word Conscience. "Conscience!" hastily interrupted the archbishop, "Conscience!—What does that mean? I tell you plainly that the Emperor will not allow confusion to be thus brought upon the Empire."—"Had I been in Melancthon's place," said Luther, "I should have immediately replied to the archbishop: And our Emperor, ours, will not tolerate such blasphemy."—"Alas!" said Melancthon, "they are all as full of assurance as if there was no God."[521]
Another day Melancthon was with Campeggio, and conjured him to persevere in the moderate sentiments he appeared to entertain. And at another time, as it would seem, he was with the Emperor himself.[522] "Alas!" said the alarmed Zwinglians, "after having qualified one half of the Gospel, Melancthon is sacrificing the other."[523]
THE CONFESSION IN DANGER.