History of the Reformation, vol. 2
Chapter 3
Aleander introduced to the Diet—Aleander’s Speech—Luther is accused—Rome is justified—Appeal to Charles against Luther—Effect of the Nuncio’s Speech
The nuncio prepared for this solemn audience. This was an important duty, but Aleander was not unworthy of it. Ambassador from the sovereign pontiff, and surrounded with all the splendor of his high office, he was also one of the most eloquent men of his age. The friends of the Reformation looked forward to this sitting with apprehension. The elector, pretending indisposition, was not present; but he gave some of his councilors orders to attend, and take notes of the nuncio’s speech. HRSCV2 225.2
When the day arrived, Aleander proceeded towards the assembly of the princes. The feelings of all were excited; many were reminded of Annas and Caiaphas going to Pilate’s judgment-seat and calling for the death of this fellow who perverted the nation. “Just as the nuncio was about to cross the threshold, the usher of the diet,” says Pallavicini, “approaching him rudely, thrust him back by a blow on the breast.” “He was a Lutheran in heart,” adds the Romanist historian. If this story be true, it shows no doubt an excess of passion; but at the same time it furnishes us with a standard by which to measure the influence that Luther’s words had excited even in those who guarded the doors of the imperial council. The proud Aleander, recovering himself with dignity, walked forward, and entered the hall. Never had Rome been called to make its defence before so august an assembly. The nuncio placed before him the documents that he had judged necessary, namely, Luther’s works and the papal bulls; and as soon as the diet was silent, he began:— HRSCV2 225.3
“Most august emperor, most mighty princes, most excellent deputies! I appear before you in defence of a cause for which my heart glows with the most ardent affection. It is to retain on my master’s head that triple crown which you all adore: to maintain that papal throne for which I should be willing to deliver my body to the flames, if the monster that has engendered this growing heresy that I am now to combat could be consumed at the same stake, and mingle his ashes with mine. HRSCV2 225.4
“No! the whole difference between Luther and the pope does not turn on the papal interests. I have Luther’s books before me, and a man only needs have eyes in his head to see that he attacks the holy doctrines of the Church. He teaches that those alone communicate worthily whose consciences are overwhelmed with sorrow and confusion because of their sins, and that no one is justified by baptism, if he has not faith in the promise of which baptism is the pledge. He denies the necessity of works to obtain heavenly glory. He denies that we have the liberty and power of obeying the natural and Divine law. He asserts that we sin of necessity in every one of our actions. Has the arsenal of hell ever sent forth weapons better calculated to break the bonds of decency? He preaches in favor of the abolition of monastic vows. Can we imagine any greater sacrilegious impiety? What desolation should we not witness in the world, were those who are the salt of the earth to throw aside their sacred garments, desert the temples that re-echo with their holy songs, and plunge into adultery, incest, and every vice! HRSCV2 225.5
“Shall I enumerate all the crimes of this Augustine monk? He sins against the dead, for he denies purgatory; he sins against heaven, for he says that he would not believe even an angel from heaven; he sins against the Church, for he maintains that all Christians are priests; he sins against the saints, for he despises their venerable writings; he sins against councils, for he designates that of Constance an assembly of devils; he sins against the world, for he forbids the punishment of death to be inflicted on any who have not committed a deadly sin. Some of you may say that he is a pious man I have no desire to attack his life, but only to remind this assembly that the devil often deceives people in the garb of truth.” HRSCV2 225.6
Aleander, having spoken of the doctrine of purgatory condemned by the Council of Florence, laid at the emperor’s feet the papal bull of this council. The Archbishop of Mentz took it up, and gave it to the Archbishops of Treves and Cologne, who received it reverently, and passed it to the other princes. The nuncio, after having thus accused Luther, proceeded to the second point, which was to justify Rome:— HRSCV2 226.1
“At Rome, says Luther, the mouth promises one thing, the hand does another. If this were true, must we not come to the very opposite conclusion? If the ministers of a religion live conformably to its precepts, it is a sign that the religion is false. Such was the religion of the ancient Romans Such is that of Mahomet and of Luther himself; but such is not the religion which the Roman pontiffs teach us. Yes, the doctrine they profess condemns them all, as having committed faults; many, as guilty; and some (I will speak frankly) as criminal This doctrine exposes their actions to the censure of men during their lives, to the brand of history after their death. Now, I would ask what pleasure of profit could the popes have found in inventing such a religion? HRSCV2 226.2
“The Church, it may be said, was not governed by the Roman pontiffs in the primitive ages.—What conclusion shall we draw from this? With such arguments we might persuade men to feed on acorns, and princesses to wash their own linen.” HRSCV2 226.3
But his adversary—the reformer—was the special object of the nuncio’s hatred. Boiling with indignation against those who said that he ought to be heard, he exclaimed: “Luther will not allow himself to be instructed by any one. The pope had already summoned him to Rome, and he did not comply. Next, the pope cited him before the legate at Augsburg, and he did not appear until he had procured a safe-conduct, that is to say, after the legate’s hands were tied, and his tongue alone was left unfettered Ah!” said Aleander, turning towards Charles V, “I entreat your imperial Majesty to do nothing that may lead to your reproach. Do not interfere in a matter which does not concern the laity. Perform your own duties! Let Luther’s doctrines be interdicted by you throughout the length and breadth of the empire: let his writings be burnt everywhere. Fear not! In Luther’s errors there is enough to burn a hundred thousand heretics And what have we to fear? The multitude? Its insolence makes it appear terrible before the conflict, but in the battle its cowardice renders it contemptible. Foreign princes? But the King of France has forbidden the introduction of Luther’s doctrines into his kingdom; and the King of England is preparing an assault with his own royal hand. You know what are the sentiments of Hungary, Italy, and Spain, and there is not one of your neighbors, however much he may hate you, who wishes you so much evil as this heresy would cause you. For if our adversary’s house adjoins our own, we may desire it to be visited with fever, but not with the plague What are all these Lutherans? A crew of insolent pedagogues, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people, who they have misled and perverted. How far superior to them is the catholic party in number, ability, and power! A unanimous decree from this illustrious assembly will enlighten the simple, warn the imprudent, decide the waverers, and give strength to the weak But if the axe is not put to the roots of this poisonous tree, if the death-blow is not struck, then I see it overshadowing the heritage of Jesus Christ with its branches, changing our Lord’s vineyard into a gloomy forest, transforming the kingdom of God into a den of wild beasts, and reducing Germany into that frightful state of barbarism and desolation which has been brought upon Asia by the superstition of Mahomet.” HRSCV2 226.4
The nuncio was silent. He had spoken for three hours. The enthusiasm of his language had produced a deep impression on the assembly. The princes looked at each other, excited and alarmed, says Cochloeus, and murmurs soon arose from every side against Luther and his partisans. If the eloquent Luther had been present; if he had been able to reply to this speech; if, profiting by the avowals extorted from the Roman nuncio by the recollection of his former master, the infamous Borgia, he had shown that these very arguments, intended to defend Rome, were of themselves its condemnation; if he had shown that the doctrine which proved its iniquity was not invented by him, as the orator said, but was that religion which Christ had given to the world, and which the Reformation was re-establishing in its primitive splendor; if he had presented a faithful and animated picture of the errors and abuses of the papacy, and had shown how the religion of Christ had been made an instrument of self-interest and rapacity; the effect of the nuncio’s harangue would have been instantly nullified. But no one rose to speak. The assembly remained under the impression produced by this speech; and, agitated and transported, showed itself ready to extirpate Luther’s heresy by force from the soil of the empire. HRSCV2 226.5
Nevertheless, it was a victory only in appearance. It was among the purposes of God that Rome should have an opportunity of displaying her reasons and her power. The greatest of her orators had spoken in the assembly of the princes; he had given utterance to all that Rome had to say. But it was precisely this last effort of the papacy that became a signal of defeat in the eyes of many who had listened to it. If a bold confession is necessary for the triumph of truth, the surest means of destroying error is to make it known without reserve. Neither the one nor the other, to run its course, should be concealed. The light tests all things. HRSCV2 227.1