CHAPTER III

Aleander admitted to the Diet—Aleander’s Address—Luther accused—Rome defended—Appeal to Charles against Luther—Effect of the Nuncio’s Address. The nuncio prepared for the solemn audience. The task was important, but Aleander was worthy of it. The ambassador of the sovereign pontiff was surrounded with all the splendour of his office; he was moreover one of the most eloquent men of his age. The friends of the Reformation looked forward to the sitting not without fear. The Elector, under the pretext of indisposition, kept away, but he ordered some of his counsellors to attend and give heed to the nuncio’s address. On the appointed day, Aleander proceeded to the hall of the assembled princes. Men’s minds were excited; several thought of Annas or Caiaphas repairing to Pilate’s judgment hall to demand the life of him who was “perverting the nation.” At the moment when the nuncio was about to step across the threshold, the officer of the Diet (says Pallavicini,) came briskly up to him, took him by the breast, and shoved him back.”² “He was a Lutheran at heart,” adds the Roman historian. If the story is true, it doubtless betrays strange passion in the officer, but at the same time, gives an idea of the powerful influence which Luther’s doctrine had produced even on the doorkeepers of the Imperial Council. Proud Aleander, haughtily drawing himself up, moved on and entered the hall. Never had Rome been called to make her apology before so august an assembly. The nuncio placed before him the judicial documents which he judged necessary, the works of Luther, and the papal bulls. Silence being called, he spoke as follows:—

“Most august emperor!—most puissant princes!—most excellent deputies! I come before you to maintain a cause for which my heart burns with the most ardent affection. The subject is the preservation on my master’s head of that tiara which is reverenced by all, the maintenance of that papal throne, for which I am ready to give my body to the flames, could the monster who has engendered the growing heresy be consumed by the same pile, and mingle his ashes with mine.

“No! the disagreement between Luther and Rome turns not on the interests of the pope. Luther’s books are before me, and any man with eyes in his head may perceive that the holy doctrines of the Church are the object of his attack. He teaches that those only communicate worthily whose consciences are filled with sadness and confusion for their sins, and that there is no justification in baptism, without faith in the promise of which baptism is the pledge. He denies the necessity of our works to obtain celestial glory. He denies that we have liberty and power to observe natural and divine law. He affirms that we sin necessarily in all our actions. Did ever the arsenal of hell send forth arrows better fitted to loose the reins of modesty?… He preaches the abolition of religious vows. Can more sacrilegious impiety be imagined?… What desolation will not be seen in the world when those who ought to be the leaven of the people shall have thrown aside their sacred vestments, abandoned the temples which re-echoed with their holy hymns, and plunged into adultery, incest, and dissoluteness!…

“Shall I enumerate all the crimes of this audacious monk? He sins against the dead, for he denies purgatory; he sins against heaven, for he says, he would not believe an angel from heaven; he sins against the Church, for he pretends that all Christians are priests; he sins against the saints, for he despises their venerable writings; he sins against the councils, for he terms that of Constance an assembly of demons; he sins against the world, for he forbids the punishment of death to be inflicted on any one who has not committed a mortal sin. Some say he is a pious man … I have no wish to attack his life, I would only remind this assembly that the devil deceives men by semblances of truth.”

Aleander having spoken of the condemnation of purgatory by the council of Florence, laid the papal bull on this council at the feet of the emperor. The archbishop of Mentz took it up and handed it to the archbishops of Cologne and Treves, who received it reverently, and passed it to the other princes. The nuncio, having thus accused Luther, now proceeded to the second point, which was to justify Rome.

“At Rome,” says Luther, “they promise one thing with the lip and do its opposite with the hand. If this fact is true, must not the inference be the very reverse of what he draws from it? If the ministers of a religion live conformably to its precepts it is a proof that it is false. Such was the religion of the ancient Romans …

Such is that of Mahomet, and that of Luther himself; but such is not the religion which the pontiffs of Rome teach us. Yes, the doctrine which they confess condemns all as faulty, several as culpable, and some even (I say it candidly) as criminal. … This doctrine delivers their actions to the censure of men during their life, and to historical infamy after their death.³ Now what pleasure, what advantage, I ask, could the pontiffs have found in inventing such a religion?

“The Church, it will be said, was not governed in primitive times by Roman pontiffs—What must the conclusion be? With such arguments they might persuade men to live on acorns, and princesses to be their own washerwomen.’ But it was against his adversary, the Reformer, that the nuncio chiefly directed his attack. Full of indignation against those who said that he ought to be heard, he exclaimed, “Luther will not allow any one to instruct him. The pope summoned him to Rome, but he did not obey. The pope summoned him to Augsburg before his legate, and he would not appear without a safe-conduct from the emperor, i.e. until the hands of the legate were tied, and nothing left free to him but his tongue. “Ah!” said Aleander, turning towards Charles V, “I supplicate your imperial majesty not to do what would issue in disgrace. Interfere not with a matter of which laics have no right to take cognisance. Do your own work. Let Luther’s doctrine be interdicted throughout the empire: let his writings be everywhere burnt. Fear not: there is enough in the writings of Luther to burn a hundred thousand heretics. … And what have we to fear?… The populace? Before the battle they seem terrible from their insolence; in the battle they are contemptible from their cowardice. Foreign princes? The king of France has prohibited Luther’s doctrine from entering his kingdom, while the king of Great Britain is preparing a blow for it with his royal hand. You know what the feelings of Hungary, Italy, and Spain are, and none of your neighbours, how great soever the enmity he may bear to yourself, wishes you any thing so bad as this heresy. If the house of our enemy is adjacent to our own we may wish him fever, but not pestilence.… Who are all these Lutherans? A huddle of insolent grammarians, corrupt priests, disorderly monks, ignorant advocates, degraded nobles, common people misled and perverted. Is not the Catholic party far more numerous, able, and powerful? A unanimous decree of this assembly will enlighten the simple, give warning to the imprudent, determine those who are hesitating, and confirm the feeble.… But if the axe is not laid to the root of this poisonous shrub, if the fatal stroke is not given to it, then.… I see it covering the heritage of Jesus Christ with its branches, changing the vineyard of the Lord into a howling forest, transforming the kingdom of God into a den of wild beasts, and throwing Germany into the frightful state of barbarism and desolation to which Asia has been reduced by the superstition of Mahomet.” The nuncio ceased. He had spoken for three hours. The torrent of his eloquence had moved the assembly. “The princes shaken and alarmed,” says Cochlœus, “looked at each other; and murmurs were soon heard from different quarters against Luther and his partisans. Had the mighty Luther been present, had he been permitted to answer the discourse, had he, availing himself of the concession forced from the Roman orator by the remembrance of his old master, the infamous Borgia, been permitted to show that these arguments, designed to defend Rome, constituted her condemnation, and that the doctrine which gave proof of her iniquity was not invented by him, as the orator said, but was the very religion which Christ had given to the world, and which the reformation was establishing in its primitive lustre, could he have presented an exact and animated picture of the errors and abuses of the papacy, and shown how it had perverted the religion of Jesus Christ into an instrument of aggrandisement and rapine,—the effect of the nuncio’s harangue would have been neutralised at the moment of its delivery; but nobody rose to speak. The assembly remained under the impression of the address, and, excited and carried away, showed themselves ready violently to eradicate the heresy of Luther from the soil of the empire.

Still the victory was only apparent. It was the will of God that Rome should have an opportunity of displaying her reasons and her strength. The greatest of her orators had addressed the assembled princes, and said all that Rome had to say. But the last effort of the papacy was the very thing which was destined to become, in regard to several of those who witnessed it, the signal of her defeat. If, in order to secure the triumph of truth, it is necessary to proclaim it aloud, so in order to secure the destruction of error, it is sufficient to publish it without reserve. Neither the one nor the other, in order to accomplish its course, should be concealed. The light judges all things.