CHAPTER IX.
THE DIET OF SPIRE.
It is reasonable to suppose that the Pope could not have been satisfied with the great activity of the evangelical party, and the constantly increasing and noble spread of the gospel. He had but too many adherents in Germany, who were filled with the most violent rage against the Evangelical party. Duke George of Saxony, who had been frequently attacked by Luther, especially breathed vengeance. He had in his service a counsellor, named Otto von Pack. It is a mystery to the present day, how this man came to reveal a pretended secret to the son-in-law of the Duke, the well-known Landgrave, Philip of Hesse, according to which the Catholic princes had formed a league against the evangelical states. He succeeded in presenting the matter in so plausible a manner, that Philip, who was already inclined to fight, believed it necessary to form a counter-league. Even the Elector John, who was otherwise more sober and calm, was of the same opinion. The Landgrave was not satisfied with mere words, but marched to the frontier with his troops; but the Elector was prudent enough to ask the opinions of his theologians, among whom Melanchthon was included.
Their advice was quite temperate. Although they were highly incensed at this Catholic league, they would hear nothing of an attack. How much Melanchthon was inclined to a scriptural peace, is shown in a letter addressed by him to the Elector on the 18th of May, 1528: "To have a good conscience, and to enjoy the friendship of God, is surely the best consolation in all afflictions. But if we should begin by seizing the sword, and commence a war with an evil conscience, we would have lost this consolation. Great sorrow and cares induce me to write this. God knows that I do not value my own life so highly, but I am only thinking how much dishonor might be brought upon the holy Gospel, should your Electoral Grace begin to war, without previously making use of all means and ways to preserve the peace, which indeed ought to be done." The Elector was of the same opinion, but the Landgrave stood prepared to fight. But when he wrote to his father-in-law, Duke George, he declared the whole matter to be "an unfounded lying report." Although the evangelical party could hardly believe this assertion, and perhaps had reason for it, they were, nevertheless, obliged to put an end to all further preparations.
Two years before, in the year 1526, a Diet had been held in Spire, which had taken a turn favorable to the evangelical party. Although the Catholics demanded that the wicked Edict of Worms should be executed, they nevertheless did not succeed. The States were divided, and the Elector of Saxony and the Landgrave Philip were about to leave the Diet, when King Ferdinand and the Elector of Treves acted as mediators, and declared that a Christian free council should be held in a year, in order to settle these religious difficulties. During this time each one should remain quiet and peaceful. The princes promised to act as they wished to answer for it before God and the Emperor, or in their own words: "During the meantime, until a council shall be held, each State is so to treat its subjects, in reference to the Edict of Worms, as they hope to answer for it before God and the Emperor." After this, the whole matter remained as it was before, and there was great reason for gratitude to God that such a result had been reached.
There was nothing to be dreaded on the part of the Emperor at this time, for he was engaged in open war with the Pope; he had not yet been reconciled to the king of France, and the Turks were advancing victoriously. It would have been highly imprudent to arouse the hostility of a part of the German princes at this time. But that which he had avoided by the prudence which always characterized his conduct throughout life, was earnestly sought by the Catholic States, who had denied the existence of a league against the Evangelical party. Their hearts were full of anger. The Emperor had summoned another Diet to Spire, to meet on February 1st, 1529. The Imperial proclamation did not promise as favorable a result as had been brought about by the last Diet of Spire. As the Elector well knew what hostility prevailed against Luther, he did not take him along with him, but chose the more peaceful Melanchthon. They arrived at Spire on the 13th of March, 1529. The general hatred was now directed against him. The prospect was a gloomy one. Melanchthon had not the strong faith of Luther, by which he could have believed the clouds away—he rather increased their number by his anxiety. The Imperial proposition, in reference to religious matters, did not speak favorably of the innovations. It regrets that "such wicked, grievous, troublesome and destructive doctrines and errors have arisen in our holy faith, and are daily spread abroad more and more." His Imperial majesty, by his Imperial absolute power, annuls the resolution of the previous Diet, which had indeed been a very flexible one. This was not a good beginning. The Catholics triumphed, and succeeded in passing a final decree of the States of the Empire assembled in Diet, which was very unfavorable to the Evangelical party. For this final decree insisted upon the execution of the Edict of the Diet of Worms. The mass should be retained, and all innovations in the Church be stopped.
The Elector requested Luther and Melanchthon to give their opinion concerning this decree. They express themselves decidedly opposed to assenting to the decree, but drop the Anabaptists and Sacramentarians, who were as unpopular in the electoral dominions as elsewhere. This opinion no doubt exercised an influence upon the Evangelical States. Melanchthon's spirits were deeply affected during the progress of these negotiations. He expressed his sorrow in his letters. On the 15th of March he wrote to Camerarius that it could easily be seen on every side that the Evangelical party is hated, as well as what they intend to do. "You know," he continues, "that I observe many defects among our friends, but their object here is not to correct our faults, but to suppress the best of causes. But I hope that Christ will prevent this, and frustrate the counsels of those people who desire war." So he also entreated his friend Myconius: "I exhort thee to pray Christ that he would regard us in mercy, and protect us. For here we are objects of scorn to the proud spirits, and of derision to the rich."
A very bad state of feeling prevailed in Spire. Faber preached: "The Turks are better than the Lutherans, for they fast, and these do not." He even went so far as to say, that if he had his choice, he would rather throw away the Bible, than the ancient errors of the church. Camerarius exhorted Melanchthon to cast his cares upon God. He replied, "If I had no cares, I should not cry unto God. But whereas piety conquers cares by prayers, it cannot be altogether rid of them. By cares, therefore, am I driven to prayer, and prayer drives away my cares."
Verbal and written objections to the final decree were unavailing. Finally, the Evangelical party, and Melanchthon with them, saw themselves compelled to take the step which has become so celebrated in the history of the Reformation. On the 15th of April, 1529, they entered a formal Protest and Appeal against the decree of the diet. Even though the Catholics afterwards called them Protestants, by way of derision, the despised ones could regard that name as an honorable title.[13] And at this time, more than ever, should we abide by this name, as an honorable distinction of the Evangelical Church, because the old assumptions are again endeavoring to gain an influence; and even in the bosom of the Evangelical Church, there is enough against which we must protest.