第8章 Book I(7)

It had prescribed a positive boundary to the Protestant faith, before the newly awakened spirit of inquiry had satisfied itself as to the limits it ought to set; and the Protestants seemed unwittingly to have thrown away much of the advantage acquired by their rejection of popery.

Common complaints of the Romish hierarchy, and of ecclesiastical abuses, and a common disapprobation of its dogmas, formed a sufficient centre of union for the Protestants; but not content with this, they sought a rallying point in the promulgation of a new and positive creed, in which they sought to embody the distinctions, the privileges, and the essence of the church, and to this they referred the convention entered into with their opponents.

It was as professors of this creed that they had acceded to the treaty;and in the benefits of this peace the advocates of the confession were alone entitled to participate. In any case, therefore, the situation of its adherents was embarrassing. If a blind obedience were yielded to the dicta of the Confession, a lasting bound would be set to the spirit of inquiry; if, on the other hand, they dissented from the formulae agreed upon, the point of union would be lost.

Unfortunately both incidents occurred, and the evil results of both were quickly felt. One party rigorously adhered to the original symbol of faith, and the other abandoned it, only to adopt another with equal exclusiveness.

Nothing could have furnished the common enemy a more plausible defence of his cause than this dissension; no spectacle could have been more gratifying to him than the rancour with which the Protestants alternately persecuted each other. Who could condemn the Roman Catholics, if they laughed at the audacity with which the Reformers had presumed to announce the only true belief? -- if from Protestants they borrowed the weapons against Protestants? -- if, in the midst of this clashing of opinions, they held fast to the authority of their own church, for which, in part, there spoke an honourable antiquity, and a yet more honourable plurality of voices. But this division placed the Protestants in still more serious embarrassments.

As the covenants of the treaty applied only to the partisans of the Confession, their opponents, with some reason, called upon them to explain who were to be recognized as the adherents of that creed.

The Lutherans could not, without offending conscience, include the Calvinists in their communion, except at the risk of converting a useful friend into a dangerous enemy, could they exclude them.

This unfortunate difference opened a way for the machinations of the Jesuits to sow distrust between both parties, and to destroy the unity of their measures. Fettered by the double fear of their direct adversaries, and of their opponents among themselves, the Protestants lost for ever the opportunity of placing their church on a perfect equality with the Catholic. All these difficulties would have been avoided, and the defection of the Calvinists would not have prejudiced the common cause, if the point of union had been placed simply in the abandonment of Romanism, instead of in the Confession of Augsburg.

But however divided on other points, they concurred in this --that the security which had resulted from equality of power could only be maintained by the preservation of that balance.

In the meanwhile, the continual reforms of one party, and the opposing measures of the other, kept both upon the watch, while the interpretation of the religious treaty was a never-ending subject of dispute. Each party maintained that every step taken by its opponent was an infraction of the peace, while of every movement of its own it was asserted that it was essential to its maintenance.

Yet all the measures of the Catholics did not, as their opponents alleged, proceed from a spirit of encroachment -- many of them were the necessary precautions of self-defence. The Protestants had shown unequivocally enough what the Romanists might expect if they were unfortunate enough to become the weaker party. The greediness of the former for the property of the church, gave no reason to expect indulgence; --their bitter hatred left no hope of magnanimity or forbearance.

But the Protestants, likewise, were excusable if they too placed little confidence in the sincerity of the Roman Catholics.

By the treacherous and inhuman treatment which their brethren in Spain, France, and the Netherlands, had suffered; by the disgraceful subterfuge of the Romish princes, who held that the Pope had power to relieve them from the obligation of the most solemn oaths; and above all, by the detestable maxim, that faith was not to be kept with heretics, the Roman Church, in the eyes of all honest men, had lost its honour.

No engagement, no oath, however sacred, from a Roman Catholic, could satisfy a Protestant. What security then could the religious peace afford, when, throughout Germany, the Jesuits represented it as a measure of mere temporary convenience, and in Rome itself it was solemnly repudiated.

The General Council, to which reference had been made in the treaty, had already been held in the city of Trent; but, as might have been foreseen, without accommodating the religious differences, or taking a single step to effect such accommodation, and even without being attended by the Protestants.

The latter, indeed, were now solemnly excommunicated by it in the name of the church, whose representative the Council gave itself out to be.

Could, then, a secular treaty, extorted moreover by force of arms, afford them adequate protection against the ban of the church; a treaty, too, based on a condition which the decision of the Council seemed entirely to abolish? There was then a show of right for violating the peace, if only the Romanists possessed the power; and henceforward the Protestants were protected by nothing but the respect for their formidable array.