History of the Great Reformation Part 16

[272] Vide eorum stult.i.tiam!--(Corp. Ref. i. p. 1108.)

[273] Nos tanquam adoratores panifici Dei traduxerant.--(Zw. Opp. iv.

p. 203.)

[274] Eos a communione Ecclesiae Christianae alienos esse.--(Ibid.)

The Swiss were far from partaking of this sectarian spirit. "We think," said Bucer, "that your doctrine strikes at the glory of Jesus Christ, who now reigns at the right hand of the Father. But seeing that in all things you acknowledge your dependence on the Lord, we look at your conscience, which compels you to receive the doctrine you profess, and we do not doubt that you belong to Christ."

"And we," said Luther--"we declare to you once more that our conscience opposes our receiving you as brethren."--"If such is the case," replied Bucer, "it would be folly to ask it."

"I am exceedingly astonished that you wish to consider me as your brother," pursued Luther. "It shows clearly that you do not attach much importance to your own doctrine."

[Sidenote: BROTHERHOOD REJECTED.]

"Take your choice," said Bucer, proposing a dilemma to the Reformer: "either you should not acknowledge as brethren those who differ from you in any point--and if so, you will not find a single brother in your own ranks[275]--or else you will receive some of those who differ from you, and then you ought to receive us."

[275] Nemo alteri vel inter ipsos frater erit.--(Zw. Opp. iv. p. 194.)

The Swiss had exhausted their solicitations. "We are conscious," said they, "of having acted as if in the presence of G.o.d. Posterity will be our witness."[276] They were on the point of retiring: Luther remained like a rock, to the Landgrave's great indignation.[277] The Hessian divines, Kraft, Lambert, Snepf, Lonicer, and Melander, united their exertions to those of the Prince.

[276] Id testabitur posteritas.--(Ibid.)

[277] Principi illud durum videbatur.--(Ibid. p. 203.)

Luther was staggered, and conferred anew with his colleagues. "Let us beware," said he to his friends, "of wiping our noses too roughly, lest blood should come."[278]

[278] Ne nimis mungendo, sanguinem eliceremus.--(L. Epp. in his letter written to Gerbellius on the same day--Monday.)

Then turning to Zwingle and colampadius, they said: "We acknowledge you as friends; we do not consider you as brothers and members of Christ's Church.[279] But we do not exclude you from that universal charity which we owe even to our enemies."[280]

[279] Agnoscere quidem velimus tanquam amicos, sed non tanquam fratres.--(Zw. Opp. iv. p. 203.)

[280] Charitate quae etiam hosti debetur.--(Ibid. p. 190.)

The hearts of Zwingle, colampadius, and Bucer, were ready to burst,[281] for this concession was almost a new insult. Nevertheless they resolved to accept what was offered them. "Let us carefully avoid all harsh and violent words and writings," said they; "and let each one defend himself without railing."[282]

[281] Indignissime affecti sunt.--(Ibid.)

[282] Quisque suam sententiam doceat absque invectivis.--(L. Epp. iii.

p. 514.)

Luther then advanced towards the Swiss, and said: "We consent, and I offer you the hand of peace and charity." The Swiss rushed in great emotion towards the Wittembergers, and all shook hands.[283] Luther himself was softened: christian charity resumed her rights in his heart. "a.s.suredly," said he, "a great portion of the scandal is taken away by the suppression of our fierce debates; we could not have hoped for so much. May Christ's hand remove the last obstacle that separates us.[284] There is now a friendly concord between us, and if we persevere in prayer, brotherhood will come."

[283] Dedimus tamen ma.n.u.s pacis et caritatis.--(Ibid. p. 513.)

[284] Utinam et ille reliquus scrupulus per Christum tandem tollatur,--in his letter written to Gerbellius after leaving this meeting.

[Sidenote: LUTHER'S REPORT OF THE CONFERENCE.]

It was desirable to confirm this important result by a report. "We must let the christian world know," said the Landgrave, "that, except the manner of the presence of the body and blood in the Eucharist, you are agreed in all the articles of faith."[285] This was resolved on; but who should be charged with drawing up the paper? All eyes were turned upon Luther. The Swiss themselves appealed to his impartiality.

[285] Ut orbi Christiano notum fieret eos in omnibus fidei capitibus consentire.--(Hospin. p. 127.)

Luther retired to his closet, lost in thought, uneasy, and finding the task very difficult. "On the one hand," said he, "I should like to spare their weakness;[286] but, on the other, I would not in the least degree strike at the holy doctrine of Christ." He did not know how to set about it, and his anguish increased. He got free at last. "I will draw up the articles," said he, "in the most accurate manner. Do I not know that whatever I write, they will never sign them?"[287] Erelong fifteen articles were committed to paper, and Luther, holding them in his hand, repaired to the theologians of the two parties.

[286] Het gern ihrer Schwachheit verschont.--(Niederer Nachr. ii. p.

120.)

[287] Doch zuletz sprach er Ich will die artikel aufaller pesste stellen, sy werdens doch nicht annemen.--(Ibid.)

[Sidenote: UNITY OF DOCTRINE.]

These articles are of importance. The two doctrines that were evolved in Switzerland and in Saxony, independently of each other, were brought together and compared. If they were of man, there would be found in them a servile uniformity, or a remarkable opposition. This was not the case. A great unity was found between the German and the Swiss Reformations, for they both proceeded from the same Divine teaching; and a diversity on secondary points, for it was by man's instrumentality that G.o.d had effected them.

Luther took his paper, and reading the first article, said:

"First, we believe that there is one sole, true, and natural G.o.d, Creator of heaven and earth and of all creatures; and that this same G.o.d, one in essence and in nature, is threefold in person, that is to say, Father, Son, and Holy Ghost, as was declared in the Nicene Council, and as all the Christian Church professes."

To this the Swiss gave their a.s.sent.

They were agreed also on the divinity and humanity of Jesus Christ; on his death and resurrection, on original sin, justification by faith, the operation of the Holy Ghost and of the Word of G.o.d, baptism, good works, confession, civil order, and tradition.

Thus far all were united. The Wittembergers could not recover from their astonishment.[288] The two parties had rejected, on the one hand, the errors of the Papists, who make religion little more than an outward form; and, on the other, those of the Enthusiasts, who speak exclusively of internal feelings; and they were found drawn up under the same banners between these two camps. But the moment was come that would separate them. Luther had kept till the last the article on the Eucharist.

[288] Quod mirari non satis potuimus.--(Brentius, Zw. Opp. iv. p.

203.)

The Reformer resumed:

"We all believe with regard to the Lord's Supper, that it ought to be celebrated in both kinds, according to the primitive inst.i.tution; that the Ma.s.s is not a work by which a Christian obtains pardon for another man, whether dead or alive; that the sacrament of the altar is the sacrament of the very body and very blood of Jesus Christ; and that the spiritual manducation of this body and blood is specially necessary to every true Christian."[289]

[289] Quod spiritualis manducatio hujus corporis et sanguinis unicuique Christiano praecipue necessaria sit.--(Scultet. p. 232.)

[Sidenote: UNITY AMONG DIVERSITY.]

It was now the turn of the Swiss to be astonished. Luther continued:

"In like manner, as to the use of the sacrament, we are agreed that, like the Word, it was ordained of Almighty G.o.d, in order that weak consciences might be excited by the Holy Ghost to faith and charity."

The joy of the Swiss was redoubled. Luther continued: "And although at present we are not agreed on the question whether the real body and blood of Christ are corporeally present in the bread and wine, yet both the interested parties shall cherish more and more a truly christian charity for one another, so far as conscience permits; and we will all earnestly implore the Lord to condescend by his Spirit to confirm us in the sound doctrine."[290]

[290] Osiander (a Lutheran) employs the accusative, "in _den_ rechten Verstand," which would indicate a movement towards an object that we do not possess: Bullinger and Scultet (both Reformed divines) have the dative.

The Swiss obtained what they had asked: unity in diversity. It was immediately resolved to hold a solemn meeting for the signature of the articles.

They were read over again. colampadius, Zwingle, Bucer, and Hedio, signed them first on one copy; while Luther, Melancthon, Jonas, Osiander, Brentz, and Agricola, wrote their names on the other; both parties then signed the copy of their adversaries, and this important doc.u.ment was sent to the press.[291]

[291] Bullinger and others indicate the 3d October as the day on which the articles were signed; Osiander, an eye-witness, and whose narrative is very exact, says it was the 4th, which agrees with all the other data.