Finally, the Augsburg Confession does not usurp the rights of the Word of God; it desires to be its handmaid and not its rival; it does not found, it does not regulate the faith, but simply professes it. "Our churches teach," it says; and it will be remembered that Luther considered it only as a sermon preached by princes and kings. Had it desired more, as has since been maintained, by that very circumstance it would have been nullified.
Was, however, the Confession able to follow in all things the exact path of truth? We may be permitted to doubt it.
It professes not to separate from the teaching of the Catholic Church, and even from that of the Romish Church—by which is no doubt signified the ancient Roman Church—and rejects the popish particularism which, for about eight centuries, imprisoned men's consciences. The Confession, however, seems overlaid with superstitious fears when there is any question of deviating from the views entertained by some of the Fathers of the Church, of breaking the toils of the hierarchy, and of acting, as regards Rome, without blameable forbearance. This, at least, is what its author, Melancthon, professes. "We do not put forward any dogma," said he, "which is not founded on the Gospel or on the teaching of the Catholic Church; we are prepared to concede everything that is necessary for the episcopal dignity;[583] and, provided that the bishops do not condemn the Gospel, we preserve all the rites that appear indifferent to us. In a word, there is no burden that we reject, if we can bear it without guilt."[584]
Many will think, no doubt, that a little more independence would have been proper in this matter, and that it would have been better to have passed over the ages that have followed the times of the apostles, and have frankly put in practice the grand principle which the Reformation had proclaimed: "There is for articles of faith no other foundation than the Word of God."[585]
DEFECTS OF THE CONFESSION.
Melancthon's moderation has been admired; and, in truth, while pointing out the abuses of Rome, he was silent on what is most revolting in them, on their disgraceful origin, their scandalous consequences, and is content to show that they are in contradiction to the Scripture. But he does more; he is silent on the divine right of the Pope, on the number of the sacraments, and on other points besides. His great business is to justify the renovated, and not to attack the deformed, Church. "Peace! peace!" was his cry. But if, instead of all this circumspection, the Reformation had advanced with courage, had wholly unveiled the Word of God, and had made an energetic appeal to the sympathies of reform then spread in men's hearts, would it not have taken a stronger and more honourable position, and would it not have secured more extensive conquests?
The interest that Charles the Fifth showed in listening to the Confession seems doubtful. According to some, he endeavoured to understand that foreign language;[586] according to others, he fell asleep.[587] It is easy to reconcile these contradictory testimonies.
When the reading was finished, Chancellor Brück, with the two copies in his hand, advanced towards the Emperor's secretary and presented them to him. Charles the Fifth, who was wide awake at this moment, himself took the two Confessions, handed the German copy, considered as official, to the elector of Mentz, and kept the Latin one for himself.[588] He then made reply to the Elector of Saxony and to his allies that he had graciously heard their confession;[589] but as this affair was one of extreme importance, he required time to deliberate upon it.
THE AUGSBURG CONFESSION.
The joy with which the Protestants were filled shone in their eyes.[590] God had been with them; and they saw that the striking act which had so recently been accomplished, imposed on them the obligation of confessing the truth with immovable perseverance. "I thrill with joy," wrote Luther, "that my life was cast in an epoch in which Christ is publicly exalted by such illustrious confessors and in so glorious an assembly."[591] The whole Evangelical Church, excited and renovated by this public confession of its representatives, was then more intimately united to its divine Chief, and baptized with a new baptism. "Since the apostolic age," said they (these are the words of a contemporary), "there has never been a greater work or a more magnificent confession."[592]