The evangelical Christians of Denmark soon gave a new proof of the zeal which inspired them in their endeavor to substitute religion for the theocracy. Feeling the importance of holding a religious discussion, they gave way on the question of language. ‘We are ready,’ they wrote to the king, ‘to hold discussion with the prelates either in Latin or in Danish;’ and for a whole month they repeated their demand. The Catholic party had recourse to a subterfuge, and wrote to the king that they likewise were ready to confer with the preachers either in Latin or in Danish; but that they ought first to justify themselves in writing before judges with whom all the world must be satisfied.[[305]] These judges were the Danish bishops and Roman cardinals, that is to say, essentially the pope, who would thus be judge in his own cause. Further, they raised objections to the disputation itself. ‘The sittings,’ they said, ‘are to be held in the royal palace, and it would be dangerous to speak in a place occupied by the body-guards of a prince so devoted to the heretics.’ It was thought that this fanciful fear of the body-guards did little credit to the courage of the champions of Rome.[[306]]
Thus the scheme of the conference broke down. Tausen, Wormorsen, Sadolin, Gjoë, Erasmus, Jansen, and their brethren were greatly grieved about it. Ought this refusal of the bishops to check them in their efforts to establish in Denmark the kingdom of Jesus Christ? They were not men of a kind to become sluggish and idle after doing ever so little, or, as another reformer says, ‘to take their eyes from their brows and place them in their backs.’[[307]] They thought that in the service of Christ they must be able to burst the fetters, to triumph over obstacles, and to run with outstretched arms to the goal. They appeared before the king and said to him—‘We acknowledge that these lords are men of birth and honor, competent to give good counsel in the affairs of the world; but our chief complaint against them is that they confine themselves to bearing the title of bishops, and do not in any manner discharge their duty. Not only do they not preach themselves, but instead of placing in their dioceses well-informed pastors and preachers, they appoint stupid, ignorant, and profane men, who supply the Christian people with nothing but ridiculous fables, dreams of monks, old wives’ tales, and fooleries of players, after the usual manner of papists.[[308]] They persecute those who preach the Gospel freely, and who condemn falsehood and hypocrisy. They give leave to bands of sellers of indulgences to run to and fro to smother the Word of God, and to prevent simple folk from receiving it. They shamefully drain the resources of the poor people, while the real poor are languishing in distressing necessities. They get a multitude of superstitious masses said in their cathedrals, for the sake of great revenues, instead of having preaching there and of offering to God true worship. They try to prevent Christians, in the exercise of their liberty, from following the counsels of learned and pious men, and choosing for themselves really evangelical ministers; and they assign parishes to idle canons and nobles, who do nothing for the people, allowing any one of them to hold six or seven benefices. They forbid priests to marry, and thus make adulterers of most of them. As for what some of these prelates personally are, we will not speak just now.’[[309]]
Appeal To The King.
The king and the Reichstag thought that the ministers gave a good account of their cause, and declared that since the Catholics rejected the disputation, the evangelicals should continue to preach the Word of God until the meeting of the general council; and the king promised at the same time his protection to both parties. The majority of the ministers remained for eight days at Copenhagen, and wished to see whether any Catholic would present himself for the purpose of discussion. Eliæ, on whom so many hopes had been built, kept profound silence; but one Master Mathias, who had not yet spoken, a prey as it seems to painful doubts, set forth some difficulties, to which Tausen made victorious reply. Mathias himself, it is said, passed over to the Protestant party.[[310]] The objections of Master Mathias were the only oblation offered to Rome by the priesthood. The appearance of this solitary unknown champion of the Romish Church, after so many and such solemn appeals, recalls to mind the story of Julian when he wished to re-establish with ceremony the feast of Apollo at Antioch: and only one priest made his appearance, bringing as the whole of the offerings one goose.[[311]]
From this time the evangelical cause was in the ascendency in the kingdom. The bishops left Copenhagen with broken hearts. They trembled not only for the papacy, but also for their property and their persons. The bishop of Roeskilde, alarmed with or without reason, sought the protection of the king, who gave him a safe-conduct. The prince, who was determined himself to promote the cause of the Gospel in proportion as God should make it prosper, summoned Chrysostom, Sadolin, and other ministers besides; and from this time six preachers proclaimed the Gospel daily in the churches of St. Nicholas, Our Lady, and the Holy Ghost, and held discussion in the cathedral itself.[[312]] The king maintained the privileges of the bishops. But the Reformation was strong enough in itself to dispense with the aid of the prince. In vain did Roman Catholicism, at this last moment, lift its dying voice; in vain did Eliæ publish an apology for the mass; Tausen replied to him; Eliæ promised a refutation, but gave none. The bishop of Roeskilde then resorted to other means: he instigated the partisans of the clergy to hoot at the evangelical ministers, to pursue them with jeering and to drive them away. The other prelates did the same. Instead of endeavoring to bring back the people by their kindliness and their pious discourses, they stirred them up against the Gospel, and thus lost what little respect they had enjoyed.
Progress Of The Gospel.
Nothing could stay the progress of reform. The Danes read the Scriptures in their own tongue. Day by day new heralds of the Gospel proclaimed to them the way of salvation. The pure light of the Word of God was shining in these lands of the north. Their inhabitants were learning to regulate their actions by that word, and they were astonished to see in what deep darkness they had lived up to this time.[[313]] The Reformation rose like the tide, and covered the country with its waters. Monks quitted their monasteries, and these buildings were converted into hospitals or were dedicated to other useful purposes. Unfortunately the townsmen, provoked by the conduct of the bishops, indulged in rude displays of their hostility to monachism. The convent of Friars Minor, at Nestved, was demolished, and a pillory set up on its ruins in token of reprobation. The hateful yoke under which the clergy and the monks had kept the people misled men into unbecoming acts of vengeance. The passions which in the case of the learned broke forth at times in writings full of bitterness, displayed themselves on the part of the people in acts of violence.[[314]] The sixteenth century could not calmly discuss religious questions; this was one of its weak points; and perhaps other centuries, proud of their tolerance, were too much like it. A large body of working-men assembled at Copenhagen on the third day of the Christmas festival, 1531, and entering the church of Our Lady during the celebration of the Roman service seized the ornaments and the figures which were found in it, and broke them to pieces. The church was closed for some time, but by order of the magistrate the Catholics reoccupied it. They continued to say mass in it for three years longer. Ten convents were secularized between 1530 and 1533;[[315]] but Frederick, whose constant aim as king was not to lean to either side, protected the others. The most wealthy monasteries, however, were compelled to contribute to the necessities of the state. This moderation on the part of the king, far from raising any obstacle to the progress of the Reformation, only served to ensure it.
The prince at the same time strengthened his position politically. In 1532, at the request of the Landgrave of Hesse, he entered into the alliance of Protestant princes of Germany.[[316]] This was an important step. Moreover, the prelates and many nobles foresaw, after the diet of 1530, the approaching fall of Catholicism. Aware that the king’s son, Prince Christian, was a zealous Protestant, they looked round on all sides for some means of escape from the lot which threatened them. They finally fixed their hopes on Prince John, son of King Christian II., who was consequently nephew of Charles V., and was brought up at his court. They flattered themselves that if this young prince received the crown at their hands he would re-establish the Romish religion and crush the Reformation. They therefore agreed amongst themselves to direct all their efforts to placing John on the throne after the death of the king. At the same time, some negotiations in which Frederick had been engaged with the emperor failed. His enemies appeared to be gaining the upper hand; and every thing announced that a storm was ready to burst forth.
Intrigues Of Christian II.
The fallen king, Christian, had not ceased to fill the courts of Germany, the Netherlands, and England with his complaints and his solicitations. He perceived that, as Frederick favored Protestantism, he could not reckon on the Protestants of Denmark. It was only in the character of head of the Roman Catholic party that he would be able to recover his crown. Discovering the wind that would carry his vessel to the point which he wished to reach, he set all sail for it. Some of the catholic princes advised him to make his peace with the pope; an infallible means, they said, of inducing all the prelates and adherents of the Roman faith to declare in his favor. This unhappy prince, so violent and at the same time so weak, whose sole thought now was to become king again at whatever cost, did not scruple to sacrifice the opinions, more or less sincere, which he had openly professed, and entered into correspondence with the pope with a view to being received once more into the bosom of the Church.[[317]] It does not appear that the negotiations had any result, but they show the weakness of the religious opinions of the pretender. Christian had more success in another quarter. Some bold Dutchmen, in hope of gaining something for their navy and their trade if they reinstated him on the Danish throne, obtained for him an army and a fleet. The malcontents of Denmark, Norway, and Sweden hastened to join him. Troll, the ex-archbishop of Upsala, Thure Janssen, grand-master of the court of Sweden, who was desirous of a reunion of the three kingdoms, and other influential persons, actively served him in the countries of the north. He embarked in the month of October, with ten thousand men, resolved to appear as the defender of the Catholic faith and the saviour of his country. A violent tempest came on and shattered many of his ships: a fatal omen in the judgment of many.[[318]] When Christian arrived in Norway he had only a few ships. Nevertheless, the archbishop of Drontheim, primate of Norway, looked on Christian as the champion of Rome; and with him the other bishops, all of them zealous Catholics, princes, abbots, priests, gentlemen, magistrates, and even some of the townsmen and the common people hastened to join him. Janssen declared that the kingdom would not support Frederick. ‘I will,’ said the king, ‘persecute the adherents of Luther, and protect the faith of the Church against the damnable work of that doctor.’ Norway, opposed to the Reformation, received him with acclamations; and ere long, in the whole kingdom, only three fortresses remained to Frederick. Christian was acknowledged king of Norway.