History of the Great Reformation Part 15

[253] Secundum humanam substantiam, absens clo, c.u.m esset in terra, et derelinquens terram c.u.m ascendisset in clum.--(Fulgentius to King Trasamond, lib. ii.)

But Luther still replied: "It is written, _This is my body_." Zwingle, becoming impatient, said, "All that is idle wrangling. An obstinate disputant might also maintain this expression of our Saviour to his mother, _Behold thy son_, pointing to St. John. Vain would be all explanation; he would not cease to cry, No, no! He said, _Ecce filius tuus_, Behold thy son, behold thy son! Listen to a new testimony; it is from the great Augustin: 'Let us not think,' says he, 'that Christ, according to his human form, is present in every place; let us beware, in our endeavour to establish his Divinity, of taking away his truth from his body. Christ is now every where present like G.o.d; and yet, in consequence of his real body, he is in a definite part of heaven.'"[254]

[254] In loco aliquo cli propter veri corporis modum.--(Aug. Ep. p.

57.)

"St. Augustin," replied Luther, "is not here speaking of the Eucharist. Christ's body is not in the Eucharist as in a place."

colampadius saw that he might take advantage of this a.s.sertion of Luther's. "The body of Christ," said he, "is not locally in the Eucharist, therefore no real body is there; for every one knows that the essence of a body is its existence in a place."

Here finished the morning's discussion.

[Sidenote: LUTHER'S VIOLENCE.]

colampadius, upon reflection, felt convinced that Luther's a.s.sertion might be looked upon as an approximation. "I remember," said he after dinner, "that the doctor conceded this morning that Christ's body was not in the sacrament as in a place. Let us therefore inquire amicably what is the nature of Christ's bodily presence."

"You will not make me take a step further," exclaimed Luther, who saw where they wished to drag him; "you have Fulgentius and Augustin on your side, but all the other Fathers are on ours."

colampadius, who seemed to the Wittembergers to be vexatiously precise,[255] then said, "Name these doctors. We will take upon ourselves to prove that they are of our opinion."

[255] Quem omnes spera.s.semus mitiorem, interdum videbatur paulo morosior, sed citra contumeliam.--(Zw. Opp. iv. p. 201.)

"We will not name them to you,"[256] said Luther. "It was in his youth," added he, "that Augustin wrote what you have quoted; and, besides, he is an obscure author." Then, retreating to the ground which he had resolved never to quit, he was no longer content to point his finger at the inscription, _Hoc est corpus meum_, but seized the velvet cover on which the words were written, pulled it off the table, held it up in front of Zwingle and colampadius, and placing it before their eyes,[257] "See!" said he, "see! This is our text; you have not yet driven us from it, as you had boasted, and we care for no other proofs."

[256] Non nominabimus illos.--(Scultet. p. 228.)

[257] Da hub Luther die Sammaten deck auf, und Zeigt ihm den Spruch, den er mit kreyden hett fur sich geschrieben.--(Osiander; Niederer's Nachrichten, ii. p. 114.)

"If this be the case," said colampadius, "we had better leave off the discussion. But I will first declare, that, if we quote the Fathers, it is only to free our doctrine from the reproach of novelty, and not to support our cause by their authority." No better definition can be given of the legitimate use of the Doctors of the Church.

[Sidenote: END OF THE CONFERENCE.]

There was no reason, in fact, for prolonging the conference. "As Luther was of an intractable and imperious disposition," says even his great apologist Seckendorf, "he did not cease from calling upon the Swiss to submit simply to his opinion."[258]

[258] Lutherus vero ut erat fero et imperioso ingenio.--(Seck. p.

136.)

The Chancellor, alarmed at this termination of the colloquy, exhorted the theologians to come to an understanding. "I know but one means for that," said Luther; "and this it is: Let our adversaries believe as we do." "We cannot," replied the Swiss. "Well then," replied Luther, "I abandon you to G.o.d's judgment, and pray that he will enlighten you."

"We will do the same," added colampadius.

While these words were pa.s.sing, Zwingle was silent, motionless, and deeply moved; and the liveliness of his affections, of which he had given more than one proof during the conference, was then manifested in a very different manner. He burst into tears in the presence of all.

The conference was ended. It had been in reality more tranquil than the doc.u.ments seem to show, or perhaps the chroniclers appreciated such matters differently from ourselves. "With the exception of a few sallies, all had pa.s.sed off quietly, in a courteous manner, and with very great gentleness," says an eye-witness.[259] "During the colloquy no other words than these were heard: 'Sir, and very dear friend, your charity,' or other similar expressions. Not a word of schism or of heresy. It might have been said that Luther and Zwingle were brothers, and not adversaries."[260] This is the testimony of Brenz. But these flowers concealed an abyss, and Jonas, also an eye-witness, styles the conference "a very sharp contest."[261]

[259] Omnia humanissime et summa c.u.m mansuetudine transigebantur.--(Zw. Opp. iv. p. 201.)

[260] Amicissime Domine, Vestra charitas, et id genus......Dixisses Lutherum et Zwinglium non adversarios.--(Zw. Opp. iv. p. 201.)

[261] Acerrimo certamine.--(Corp. Ref. i. p. 1096.)

[Sidenote: THE LANDGRAVE MEDIATES.]

The contagion that had suddenly broken out in Marburg was creating frightful ravages, and filled everybody with alarm.[262] Each one was anxious to leave the city. "Sirs," remarked the Landgrave, "you cannot separate thus." And desirous of giving the doctors an opportunity of meeting one another with minds unoccupied by theological debates, he invited them all to his table. This was Sunday night.

[262] Nisi _Sudor Anglicus_ subito Marburgum invasisset et terrore omnium animos percutisset.--(Hospin. p. 131.)

Philip of Hesse had all along shown the most constant attention, and each one imagined him to be on his side. "I would rather place my trust in the simple words of Christ, than in the subtle thoughts of man," was a remark he made, according to Jonas;[263] but Zwingle affirmed that this prince thought now as he did, although with regard to certain persons he dissembled his opinions. Luther, sensible of the weakness of his defence as to the declarations of the Fathers, transmitted a note to Philip, in which several pa.s.sages were pointed out from Hilary, Chrysostom, Cyprian, Irenaeus, and Ambrose, which he thought were in his favour.

[263] Dicitur palam proclama.s.se.--(Corp. Ref. p. 1097.)

The time of departure drew near, and nothing had been done. The Landgrave toiled earnestly at the union, as Luther wrote to his wife.[264] He invited the theologians one after another into his closet;[265] he pressed, entreated, warned, exhorted, and conjured them. "Think," said he, "of the salvation of the christian republic, and remove all discord from its bosom."[266] Never had general at the head of an army taken such pains to win a battle.

[264] Da arbeit der Landgraf heftig.--(L. Epp. iii. p. 512.)

[265] Unumquemque nostrum seorsim absque arbitris.--(Zw. Opp. iv. p.

203.)

[266] Compellans, rogans, monens, exhortans, postulans ut Reipublicae Christianae rationem haberemus, et discordiam e medio tolleremus.--(Ibid.)

[Sidenote: ZWINGLE'S EMOTION.]

A final general meeting took place and undoubtedly the Church has seldom witnessed one of greater solemnity. Luther and Zwingle, Saxony and Switzerland, met for the last time. The Sweating Sickness was carrying off men around them by thousands;[267] Charles the Fifth and the Pope were uniting in Italy; Ferdinand and the Roman-catholic princes were preparing to tear in pieces the Protest of Spire; the thunder-cloud became more threatening every day; union alone seemed capable of saving the Protestants, and the hour of departure was about to strike--an hour that would separate them perhaps for ever.

[267] Multa perierunt millia.--(Hospin. p. 131.)

"Let us confess our union in all things in which we agree," said Zwingle; "and as for the rest, let us remember that we are brothers.

There will never be peace between the Churches if, while we maintain the grand doctrine of salvation by faith, we cannot differ on secondary points."[268] Such is, in fact, the true principle of christian union. The sixteenth century was still too deeply sunk in scholasticism to understand this: let us hope that the nineteenth century will comprehend it better.

[268] Quod nulla unquam Ecclesiarum pax const.i.tuta sit, si non in multis aliis dissentiendi a se facultatem faciant.--(Scultet. p. 207.)

"Yes, yes!" exclaimed the Landgrave; "you agree! Give then a testimony of your unity, and recognise one another as brothers."--"There is no one upon earth with whom I more desire to be united, than with you,"

said Zwingle, approaching the Wittemberg doctors.[269] colampadius, Bucer, and Hedio said the same.

[269] Es werendt keine luth uff Erden.--(Bull. ii. p. 225.)

"Acknowledge them! acknowledge them as brothers!" continued the Landgrave.[270] Their hearts were moved; they were on the eve of unity: Zwingle, bursting into tears, in the presence of the Prince, the courtiers, and divines (it is Luther himself who records this),[271] approaches Luther, and holds out his hand. The two families of the Reformation were about to be united: long quarrels were about to be stifled in their cradle; but Luther rejects the hand that is offered him: "You have a different spirit from ours," said he.

These words communicate to the Swiss, as it were, an electrical shock.

Their hearts sunk each time Luther repeated them, and he did so frequently. It is he himself who is our informant.

[270] Idque Princeps valde urgebat.--(L. Epp. iii. p. 513.)

[271] Swinglius palam lacrymans coram Langravio et omnibus.--(Hospin.

p. 136.)

[Sidenote: SECTARIAN SPIRIT OF THE GERMAN.]

A brief consultation took place among the Wittemberg doctors. Luther, Melancthon, Agricola, Brenz, Jonas, and Osiander, conferred together.

Convinced that their peculiar doctrine on the Eucharist was essential to salvation, they considered all those who rejected it as without the pale of the faith. "What folly!"[272] said Melancthon, who afterwards almost coincided with Zwingle's sentiments: "they condemn us, and yet they desire we should consider them as our brothers!" "What versatility!" added Brenz: "they accused us but lately of worshipping a bread-G.o.d, and they now ask for communion with us!"[273] Then, turning towards Zwingle and his friends, the Wittembergers said: "You do not belong to the communion of the Christian Church: we cannot acknowledge you as brethren!"[274]