History of the Great Reformation.
Volume IV.
by J. H. Merle D"Aubigne.
PREFACE.
When a foreigner visits certain countries, as England, Scotland, or America, he is sometimes presented with the rights of citizenship.
Such has been the privilege of the "History of the Reformation of the Sixteenth Century." From 150,000 to 200,000 copies are in circulation, in the English language, in the countries I have just mentioned; while in France the number hardly exceeds 4000. This is a real adoption,--naturalizing this Work in the countries that have received it with so much favour.
I accept this honour. Accordingly, while the former Volumes of my History were originally published in France; now that, after a lapse of five years, I think of issuing a continuation of it, I do so in Great Britain.
This is not the only change in the mode of publication. I did not think it right to leave to translators, as in the cases of the former Volumes, the task of expressing my ideas in English. The best translations are always faulty; and the Author alone can have the certainty of conveying his idea, his whole idea, and nothing but his idea. Without overlooking the merit that the several existing translations may possess, even the best of them is not free from inaccuracies, more or less important. Of these I have given specimens in the Preface to the New Translation of the former Volumes by Dr.
WHITE, which has been revised by me, and which will shortly be published by Messrs. OLIVER and BOYD. These inaccuracies, no doubt most involuntary, contributed in giving rise to a very severe contest that took place in America, on the subject of this Work, between the Episcopalians and the Baptists on the one hand, and the Presbyterians on the other,--a contest that I hope is now terminated, but in which (as a New York correspondent informed me) one of the most beneficial and powerful Christian Societies of the United States had been on the brink of dissolution.
With such facts before me, I could no longer hesitate. It became necessary for me to publish, myself, in English; and this I accordingly do. But although that language is familiar to me, I was desirous of securing, to a certain extent, the co-operation of an English literary gentleman. Dr. HENRY WHITE, a Graduate of Cambridge, and Member of a Continental University, has had the great kindness to visit Switzerland for this purpose, although such a step exposed him to much inconvenience, and to pa.s.s with me at Geneva the time necessary for this labour. I could not have had a more enlightened coadjutor; and I here express my obligations to him for his very able a.s.sistance.
I therefore publish in English this Continuation of the History of the Reformation. I do not think that, as I publish, myself, in this language, any one will have the power, or will entertain the idea, of attempting another publication. It would be a very bad speculation on the part of any bookseller; for where is the reader that would not prefer the original text, as published by the Author himself, to a translation made by a stranger?
But there is a higher question--a question of morality. Of all property that a man can possess, there is none so essentially his own as the labours of his mind. Man acquires the fruits of his fields by the sweat of his servants and of his beasts of burden; and the produce of his manufactures by the labour of his workmen and the movement of his machines; but it is by his own toils, by the exercise of his most exalted faculties, that he creates the productions of his mind.
Accordingly, in putting this History under the protection of the laws, I place it at the same time under a no less secure safeguard,--that of justice. I know that it is written in the consciences on the other side of the Channel and of the Atlantic: _Ye shall have one manner of law, as well for the stranger as for one of your own country: for I am the Lord your G.o.d._[1] To English honour I confide this Work.
[1] Levit. xxiv. 22.
The first two Books of this Volume contain the most important epochs of the Reformation--the Protest of Spire, and the Confession of Augsburg. The last two describe the establishment of the Reform in most of the Swiss cantons, and the instructive and deplorable events that are connected with the catastrophe of Cappel.
It was my desire to narrate also the beginnings of the English Reformation; but my Volume is filled, and I am compelled to defer this subject to the next. It is true I might have omitted some matters here treated of, but I had strong reasons for doing the contrary. The Reformation in Great Britain is not very important before the period described in this volume; the order of time compelled me, therefore, to remain on the Continent; for whatever may be the historian"s desire, he cannot change dates and the order that G.o.d has a.s.signed to the events of the world. Besides, before turning more especially towards England, Scotland, France, and other countries, I determined on bringing the Reformation of Germany and German Switzerland to the decisive epochs of 1530 and 1531. The History of the Reformation, properly so called, is then, in my opinion, almost complete in those countries. The work of Faith has there attained its apogee: that of conferences, of interims, of diplomacy begins. I do not, however, entirely abandon Germany and German Switzerland, but henceforward they will occupy me less: the movement of the sixteenth century has there made its effort. I said, from the very first: It is the History of the Reformation and not of Protestantism that I am relating.
It is not, however, without some portion of fear that I approach the History of the Reformation in England; it is perhaps more difficult than elsewhere. I have received communications from some of the most respectable men of the different ecclesiastical parties, who, each feeling convinced that their own point of view is the true one, desire me to present the history in this light. I hope to execute my task with impartiality and truth. But I thought it would be advantageous to study for some time longer the principles and the facts. I am at present occupied in this task, and shall consecrate to it, with G.o.d"s a.s.sistance, the first part of my next Volume.
Should it be thought that I might have described the Reformation in Switzerland with greater brevity, I beg my readers will call to mind that, independently of the intrinsic importance of this history, Switzerland is the Author"s birthplace.
I had at first thought of making arrangements for the present publication with the English and Scotch booksellers who had translated the former portions. Relations that I had maintained with some of these publishers, and which had gained my esteem for them, induced me to adopt this course. They were consequently informed by letter of my purpose, and several months later I had an interview with some of them at Glasgow. I told them of my intentions, and desired to know theirs.
They replied, that they could not communicate them immediately, since they would first have to come to an arrangement with their colleagues, in order to make me a proposal in common. It would appear that they did not succeed. However that may be, and although I allowed a sufficient period of time to elapse, I received no communication from the a.s.sociated publishers. But at the same time, one of the first houses in Great Britain, Messrs. OLIVER and BOYD of Edinburgh, who were introduced to me by my highly respected friend Dr. CHALMERS, made me a suitable and precise offer. I could wait no longer; and on the very eve of my departure from London for the Continent, after a sojourn of three months in Scotland and in England, I made arrangements with them, which have since been definitively settled, and the Work is now their property.
The French laws are positive to protect literary property in France, even if it belongs to a foreigner. I am less familiar with the English laws; but I will not do England the injustice of believing that its legislation is surpa.s.sed by that of France in justice and in morality.
J. H. MERLE D"AUBIGNE.
EAUX-VIVES, GENEVA, _January 1846_.
HISTORY OF THE REFORMATION.
BOOK XIII.
THE PROTEST AND THE CONFERENCE. 1526-1529.
I. We have witnessed the commencement, the struggles, the reverses, and the progress of the Reformation; but the conflicts that we have hitherto described have been but partial; we are entering upon a new period,--that of general battles. Spire (1529) and Augsburg (1530) are two names that shine forth with more immortal glory than Marathon, Pavia, or Marengo. Forces that up to the present time were separate, are now uniting into one energetic band; and the power of G.o.d is working in these brilliant actions, which open a new era in the history of nations, and communicate an irresistible impulse to mankind. The pa.s.sage from the middle ages to modern times has arrived.
A great protest is about to be accomplished; and although there have been protestants in the Church from the very beginning of Christianity, since liberty and truth could not be maintained here below, save by protesting continually against despotism and error, Protestantism is about to take a new step. It is about to become a body, and thus attack with greater energy that "mystery of iniquity"
which for ages has taken a bodily shape at Rome, in the very temple of G.o.d.[2]
[2] 2 Thess. ii.
[Sidenote: TWOFOLD MOVEMENT OF REFORM.]
But although we have to treat of protests, it must not however be imagined that the Reformation is a negative work. In every sphere in which anything great is evolved, whether in nature or society, there is a principle of life at work,--a seed that G.o.d fertilizes. The Reformation, when it appeared in the sixteenth century, did not, it is true, perform a new work, for a reformation is not a formation; but it turned its face toward the beginnings of Christianity, thither were its steps directed; it seized upon them with adoration, and embraced them with affection. Yet it was not satisfied with this return to primitive times. Laden with its precious burden, it again crossed the interval of ages, and brought back to fallen and lifeless Christendom the sacred fire that was destined to restore it to light and life. In this twofold movement consisted its action and its strength.
Afterwards, no doubt, it rejected superannuated forms, and combated error; but this was, so to speak, only the least of its works, and its third movement. Even the protest of which we have to speak had for its end and aim the re-establishment of truth and of life, and was essentially a positive act.
[Sidenote: REFORM THE WORK OF G.o.d.]
This powerful and rapid twofold action of reform, by which the apostolic times were re-established at the opening of modern history, proceeded not from man. A reformation is not arbitrarily made, as charters and revolutions are in some countries. A real reformation, prepared during many ages, is the work of the Spirit of G.o.d. Before the appointed hour, the greatest geniuses and even the most faithful of G.o.d"s servants cannot produce it; but when the reforming time is come, when it is G.o.d"s pleasure to intervene in the affairs of the world, the divine life must clear a pa.s.sage, and it is able to create of itself the humble instruments by which this life is communicated to the human race. Then, if men are silent, the very stones will cry out.[3]
[3] Luke xix. 40.
It is to the protest of Spire (1529) that we are now about to turn our eyes; but the way to this protest was prepared by years of peace, and followed by attempts at concord that we shall have also to describe.
Nevertheless the formal establishment of Protestantism remains the great fact that prevails in the history of the Reformation from 1526 to 1529.
The Duke of Brunswick had brought into Germany the threatening message of Charles the Fifth. The Emperor was about to repair from Spain to Rome to come to an understanding with the Pope, and from thence to pa.s.s into Germany to constrain the heretics. The last summons was to be addressed to them by the Diet of Spire, 1526.[4] The decisive hour for the Reformation was about to strike.
[4] See Vol. III. book x. chap. xiv. The Diet of Spire, held in 1526, must not be confounded with that of 1529, at which the protest took place.
On the 25th June, 1526, the diet opened. In the instructions, dated at Seville, 23d March, the Emperor ordered that the Church customs should be maintained entire, and called upon the diet to punish those who refused to carry out the edict of Worms,[5] Ferdinand himself was at Spire, and his presence rendered these orders more formidable. Never had the hostility which the Romish partisans entertained against the evangelical princes, appeared in so striking a manner. "The Pharisees," said Spalatin, "pursue Jesus Christ with violent hatred."[6]
[5] Sleidan, Hist Ref. book vi.
[6] Christum pharisaeis vehementer fuisse invisum.--(Seckend. ii. p.
46.)
[Sidenote: PALLADIUM OF REFORM.]
Never also had the evangelical princes showed so much hope. Instead of presenting themselves frightened and trembling, like guilty men, they were seen advancing, surrounded by the ministers of the Word, with uplifted heads and cheerful looks. Their first step was to ask for a place of worship. The Bishop of Spire, count-palatine of the Rhine, having indignantly refused this strange request,[7] the princes complained of it as of an injustice, and ordered their ministers to preach daily in the halls of their palaces. An immense crowd from the city and the country, which amounted to many thousands, immediately filled them.[8] In vain on the feast days did Ferdinand, the ultra-montane princes, and the bishops a.s.sist in the pomps of the Roman worship in the beautiful cathedral of Spire; the unadorned Word of G.o.d, preached in the Protestant vestibules, engrossed the hearers, and the Ma.s.s was celebrated in an empty church.[9]
[7] Fort.i.ter interdixit.--(Cochls, p. 138.)