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Such were the Christian doctors,
and such their feelings, whom the

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political landgrave sought unweariedly to
reconcile.

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The thought is a truly humiliating one,
and casts a dark shade over the character

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of Luther.

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Philip, in his Pacific exertions,
showed much more of a Christian spirit on

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this and former occasions than the great
reformer, though it may not have been from

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the Christian's point of view.

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But we do not judge motives, there is one
who will judge the secrets of all men.

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1st Corinthians 4, 5 The connection of
this great dispute with the political

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movements of Germany, made it one of
intense interest and anxiety to the

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Protestant chiefs.

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It was the one great hindrance to their
union, and without unity what could be

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done in the presence of such powerful
adversaries as Rome and the Emperor?

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had been watching with malicious
satisfaction the growth and bitterness of

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this disgraceful dissension, and were
using all their art to profit by it.

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The landgrave evidently grieved over this
division more than the theologians of

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Wittenberg, and now determined without
further delay to bring about a conference,

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and if possible, a reconciliation between
the leaders of the different parties.

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On the great fundamental truths of
Revelation, the German and the Swiss

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reformers were agreed.

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Only on one point did they differ the
manner in which Christ is present in the

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bread and wine of the Holy Eucharist.

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It appears that Philip thought the whole
question little more than a dispute about

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words, as he says, The Lutherans will hear
no mention of alliance with the

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Zwinglians, well then, let us put an end
to the contradictions that separate them

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from Luther.

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Accordingly, he summoned the principal
divines of Saxony, Switzerland,

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and Strasbourg, to meet together at
Marburg in the autumn of 1529.

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Zwingli accepted the invitation with all
gladness, and made ready to appear at the

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time appointed.

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But Luther generally so bold and
dauntless, as we have repeatedly seen

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expressed the greatest unwillingness to
meet Zwingli.

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The several pamphlets that had passed
between them on the subject in question

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had produced such an impression on his
mind of the power of Zwingli, that he

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sought by the most unworthy means to avoid
meeting him.

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The landgraves repeated entreaties,
however, at length prevailed.

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Thus wrote Luther to Philip, I have
received your commands to go to Marburg to

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a disputation with Oecolampadius and his
party, about the sacramentarian

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difference, for the purpose of peace and
unity.

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Though I have very faint expectation of
such unity, yet as I cannot too highly

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commend your zeal and care thereon,
so will I not refuse to undertake a

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hopeless, and to us, perhaps, a dangerous
office, for I will leave no foundation for

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our adversaries to say that they were
better inclined to concord than myself.

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I know very well that I shall make no
unworthy concession to them.

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And if they do not yield to us,
all your trouble will be lost.

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His private letters at this time expressed
the same opinion and breathed the same

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spirit.

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The whole question was discussed,
and closed in the mind of Luther before he

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started on his journey.

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But his mind was far from being at ease.

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He had a certain conviction that the
victory would be awarded to the Swiss.

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This conviction is fully proved by the
following propositions.

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1.

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Luther wrote to say for himself and
Melanchthon, that they could only attend

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the conference on condition that some
honest Papists should be present as

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witnesses against those future Thracos and
vainglorious saints.

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If there were no impartial judges the
Zwinglians would have a good chance to

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boast of victory.

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This is a strange passage in the history
of the Saxon divines, and exhibits a

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backward movement from the principles of
the Reformation, but especially in the

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case of the author of the Babylonish
captivity and the denouncer of Antichrist.

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Had Luther forgotten that the Papists were
pledged to the real presence more than any

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other party in Christendom and yet he
proposes them as impartial judges?

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What a change, at least for the moment,
in that great man!

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How can we account for this Luther is no
longer standing on the sure ground of the

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word of God, but on the false ground of an
absurd superstition.

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He could not have the sense of the divine
presence or approval.

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And little wonder that he manifested such
weakness and inconsistency.

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In place of trusting in the living God and
setting it not Popes and Emperors,

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he pitifully turns to his old enemies to
be his friends and refuge in the

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approaching discussion.

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What a solemn lesson for all Christians!

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May the written and living word be our
resource and refuge at all times.

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We need only further add that Philip was
too warm an antipapist to give any heed to

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Luther's proposal, it therefore fell to
the ground, leaving to its authors the

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disgrace which impartial history has
assigned to it.

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In a letter, generally ascribed to
Melanchthon, written to the prince-elector

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as early as May 14th, he goes farther
still.

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Let the prince refuse to permit our
journey to Marburg, so that we may allege

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this excuse.

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But the elector, says D.

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Albine, would not lend himself to so
disgraceful a proceeding, and the

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reformers of Wittenberg found themselves
compelled to accede to the request of the

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landgrave.

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Another proposition was suggested,
which shows still more the fear and

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misgiving of the Saxon divine's dash,
that among the theologians to be summoned

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from Switzerland to the controversy,
Swingle should not be one.

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But neither could this proposal be
entertained, the invitations had been

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given, and Philip was already too much
offended by the obstinacy of Luther to

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listen to his requests.

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These little matters are only worth
recording as showing the difference of the

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same man when he stands for the truth of
God, and when he contends for the foolish

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dogma of consubstantiation.

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In the former case he stands by faith,
and grace gives him moral courage,

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firmness, and nobility of bearing,
but in the latter, we find him exhibiting

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the most pitiful features of weakness,
distrust, and dissimulation.

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It is the presence of God and faith in him
that makes the vast difference,

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as the poet sings.

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Is God for me I fear not, though all
against me rise.

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When I call on Christ my Saviour,
the host of evil flies.

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My friend, the Lord Almighty, and He who
loves me, God!

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What enemy shall harm me, though coming as
a flood?

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I know it, I believe it, I say it
fearlessly.

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That God, the highest, mightiest,
forever loveth me.

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At all times, in all places, He standeth
by my side.

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He rules the battle's fury, the tempest,
and the tide.