Such were the Christian doctors, and such their feelings, whom the
political landgrave sought unweariedly to reconcile.
The thought is a truly humiliating one, and casts a dark shade over the character
of Luther.
Philip, in his Pacific exertions, showed much more of a Christian spirit on
this and former occasions than the great reformer, though it may not have been from
the Christian's point of view.
But we do not judge motives, there is one who will judge the secrets of all men.
1st Corinthians 4, 5 The connection of this great dispute with the political
movements of Germany, made it one of intense interest and anxiety to the
Protestant chiefs.
It was the one great hindrance to their union, and without unity what could be
done in the presence of such powerful adversaries as Rome and the Emperor?
had been watching with malicious satisfaction the growth and bitterness of
this disgraceful dissension, and were using all their art to profit by it.
The landgrave evidently grieved over this division more than the theologians of
Wittenberg, and now determined without further delay to bring about a conference,
and if possible, a reconciliation between the leaders of the different parties.
On the great fundamental truths of Revelation, the German and the Swiss
reformers were agreed.
Only on one point did they differ the manner in which Christ is present in the
bread and wine of the Holy Eucharist.
It appears that Philip thought the whole question little more than a dispute about
words, as he says, The Lutherans will hear no mention of alliance with the
Zwinglians, well then, let us put an end to the contradictions that separate them
from Luther.
Accordingly, he summoned the principal divines of Saxony, Switzerland,
and Strasbourg, to meet together at Marburg in the autumn of 1529.
Zwingli accepted the invitation with all gladness, and made ready to appear at the
time appointed.
But Luther generally so bold and dauntless, as we have repeatedly seen
expressed the greatest unwillingness to meet Zwingli.
The several pamphlets that had passed between them on the subject in question
had produced such an impression on his mind of the power of Zwingli, that he
sought by the most unworthy means to avoid meeting him.
The landgraves repeated entreaties, however, at length prevailed.
Thus wrote Luther to Philip, I have received your commands to go to Marburg to
a disputation with Oecolampadius and his party, about the sacramentarian
difference, for the purpose of peace and unity.
Though I have very faint expectation of such unity, yet as I cannot too highly
commend your zeal and care thereon, so will I not refuse to undertake a
hopeless, and to us, perhaps, a dangerous office, for I will leave no foundation for
our adversaries to say that they were better inclined to concord than myself.
I know very well that I shall make no unworthy concession to them.
And if they do not yield to us, all your trouble will be lost.
His private letters at this time expressed the same opinion and breathed the same
spirit.
The whole question was discussed, and closed in the mind of Luther before he
started on his journey.
But his mind was far from being at ease.
He had a certain conviction that the victory would be awarded to the Swiss.
This conviction is fully proved by the following propositions.
1.
Luther wrote to say for himself and Melanchthon, that they could only attend
the conference on condition that some honest Papists should be present as
witnesses against those future Thracos and vainglorious saints.
If there were no impartial judges the Zwinglians would have a good chance to
boast of victory.
This is a strange passage in the history of the Saxon divines, and exhibits a
backward movement from the principles of the Reformation, but especially in the
case of the author of the Babylonish captivity and the denouncer of Antichrist.
Had Luther forgotten that the Papists were pledged to the real presence more than any
other party in Christendom and yet he proposes them as impartial judges?
What a change, at least for the moment, in that great man!
How can we account for this Luther is no longer standing on the sure ground of the
word of God, but on the false ground of an absurd superstition.
He could not have the sense of the divine presence or approval.
And little wonder that he manifested such weakness and inconsistency.
In place of trusting in the living God and setting it not Popes and Emperors,
he pitifully turns to his old enemies to be his friends and refuge in the
approaching discussion.
What a solemn lesson for all Christians!
May the written and living word be our resource and refuge at all times.
We need only further add that Philip was too warm an antipapist to give any heed to
Luther's proposal, it therefore fell to the ground, leaving to its authors the
disgrace which impartial history has assigned to it.
In a letter, generally ascribed to Melanchthon, written to the prince-elector
as early as May 14th, he goes farther still.
Let the prince refuse to permit our journey to Marburg, so that we may allege
this excuse.
But the elector, says D.
Albine, would not lend himself to so disgraceful a proceeding, and the
reformers of Wittenberg found themselves compelled to accede to the request of the
landgrave.
Another proposition was suggested, which shows still more the fear and
misgiving of the Saxon divine's dash, that among the theologians to be summoned
from Switzerland to the controversy, Swingle should not be one.
But neither could this proposal be entertained, the invitations had been
given, and Philip was already too much offended by the obstinacy of Luther to
listen to his requests.
These little matters are only worth recording as showing the difference of the
same man when he stands for the truth of God, and when he contends for the foolish
dogma of consubstantiation.
In the former case he stands by faith, and grace gives him moral courage,
firmness, and nobility of bearing, but in the latter, we find him exhibiting
the most pitiful features of weakness, distrust, and dissimulation.
It is the presence of God and faith in him that makes the vast difference,
as the poet sings.
Is God for me I fear not, though all against me rise.
When I call on Christ my Saviour, the host of evil flies.
My friend, the Lord Almighty, and He who loves me, God!
What enemy shall harm me, though coming as a flood?
I know it, I believe it, I say it fearlessly.
That God, the highest, mightiest, forever loveth me.
At all times, in all places, He standeth by my side.
He rules the battle's fury, the tempest, and the tide.