would be enforced against Luther or not. The pope sent, as nuncio, Francisco Chieregati, to urge proceedings against the Reformers. Having arrived, he presented the pope's letters to the assembly, bearing date November 25, in which the holy father complained:

"That Martin Luther, having been condemned by the sentence of Leo, and the sentence executed in Worms by the emperor's decree, published throughout all Germany, he persevered notwithstanding in the same errors, continually publishing books full of heresies, and that he was favored not only by the meaner sort, but even by the nobles also."

"He exhorteth the princes and people not to make show of giving any consent to so great an abomination by tolerating it any longer. He showed them that it was a most shameful thing to suffer themselves to be led out of the way of their ancestors by a poor, simple friar, as if only Luther were of understanding and wise. He advertiseth them that if Luther's followers have denied obedience to the ecclesiastical laws, much more will they esteem basely of the secular; and if they have usurped the goods of the Church, much less will they abstain from those of the laity; and having dared to lay their hands upon the priests of God, they will not spare the houses, wives, and children of them. He exhorteth them, if they cannot reduce Martin and his followers into the right way by fair means, to proceed to sharp and fiery remedies, to cut the dead members from the body, as anciently was done unto Dathan and Abiram, to Ananias and Sapphira, to Jovinian and Vigilantius; and finally, as their predecessors did against John Huss and Jerome of Prague, in the Council of Constance, whose

example, in case they cannot otherwise do, they ought to imitate."*

To the good and great Elector of Saxony the pope addressed a special epistle, in which he said that the elector "should consider what blemish it would be to his posterity to have favored a frantic man, who put confusion into the world with impious and foolish inventions, turning upside down the doctrine established by the blood of the martyrs, labors of the holy doctors, and arms of the most valiant princes; that he should walk in the paths of his ancestors, not suffering his eyes to be dazzled by the fury of a petty companion, to follow errors condemned by so many councils."

Having delivered his letters, the nuncio appeared in person before the diet, and urged them to proceed against "that pestilent doctrine of Luther." For this he gave seven reasons:

"The first, because the worship of God and charity toward their neighbor moved them thereunto.

"Secondly. The infamy of their nation;" that is, the infamy of having allowed Luther's sentiments to spread among them.

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Thirdly. Their own honor, showing themselves not to degenerate from their predecessors, who were present at the condemnation of John Huss in Constance, and of the other heretics, leading some of them to the fire, even with their own hands, and that they would not fail of their own promise and constancy, the greater part of them having approved the emperor's edict against Luther.

"Fourthly. That the injury should move them which Luther had done to their progenitors, publishing another faith than that which they believed,

* Council of Trent, p. 23.

and concluding by consequence that they

in hell.

are all

"Fifthly. They ought to be moved by the mark which the Lutherans aim at, which is to weaken the secular power, after they have annihilated the ecclesiastical, by a false pretense that it is usurped against the Gospel, although they craftily make show to preserve the secular only to deceive them.

"Sixthly. That they should consider the dissensions and confusions raised in Germany by that sect.

"And, finally, he desireth them to observe that Luther treadeth in the same way that Mohammed did long ago."

The nuncio, having thus delivered himself, proceeded to notice the state of Rome itself, and candidly acknowledged the wickedness of the Church in that city. He did this by authority of the pope, hoping it would conciliate the princes, and lead them to put confidence in the promises of the pontiff.

"Confessing that some years since some abominations have been committed even in that holy see, many abuses in spiritual things, many transgressions of the commandments, and lastly all things turned to the worst; so that it may be said that the infirmity is passed from the head to the members, from the popes to the inferior prelates, insomuch that there hath been none which hath done good, no, not one. For the amendment of which evil himself is resolved to employ all his wits, and use all diligence that the court of Rome, from whence, peradventure, all this mischief proceeded, should be reformed first of all; which he will the rather do because he seeth that all the world doth earnestly desire it. Notwithstanding that no man ought to marvel if he shall see that all the abuses be not suddenly amended; for the disease

being inveterated and multiplied, it is necessary to proceed slowly in the cure, and to begin from things of greatest weight, to avoid the confounding of all, by desiring to do all together."*

Of the diet's answer, which was in writing, and which was in effect its decree, we give portions at some length, as it was a most important document in this stage of the Reformation.

"Concerning the demand to execute the sentence given against Luther, and the edict of Worms, they answered that they were most ready to employ all their power to root out heresies; but that they had omitted to execute the sentence and edict for most weighty and urgent causes, in regard that the greater part of the people was persuaded by Luther's books. that the court of Rome had brought many grievances upon Germany; so that if anything had been done for execution of the sentence the multitude would have entered into suspicion that it was done to uphold and maintain the abuses and impiety, and popular tumults would have been raised, with danger of civil wars. Wherefore they said that in such difficulties more fitting remedies were necessary; especially himself, the nuncio, having confessed, in the pope's name, that these evils proceeded from the sins of men, and promised a reformation of the court of Rome; the abuses whereof, if they were not amended, and the grievances removed, and some articles reformed, it was impossible to make peace between the ecclesiastics and seculars, and to extirpate the present tumults. And because Germany had consented to the payment of annates upon condition that they should be spent in the war against the Turks, they being paid so many years and never converted to

* Council of Trent, p. 24.

that use, they desired the pope that from henceforth the court of Rome might not be troubled to exact them, but that they might be left to the exchequer of the empire for the expenses of that war. And whereas his holiness demanded counsel of the means by which he might oppose himself to so great inconveniences, they answered that if the treaty were not of Luther only, but of rooting out altogether many errors and vices which by long custom and for divers respects have taken deep root, by some ignorantly, by others maliciously defended, they deemed no remedy more commodious, effectual, and opportune than if his holiness, by the emperor's consent, would call a godly, free, and Christian council, so soon as it were possible, in some convenient place in Germany, that is, in Argentine, in Mentz, Collen, or Metz; not deferring the convocation thereof above a year; granting power to every one, as well ecclesiastical as secular, to speak and give counsel for the glory of God and salvation of souls, any oath or obligation to the contrary notwithstanding. Which they, thinking that his holiness ought speedily to execute, and being desirous to make for the interim the best provision they were able, were resolved to treat with the Elector of Saxony that the Lutherans should neither write nor print any more; and that the preachers throughout all Germany should be silent in those things that might cause popular tumult, and should preach the holy Gospel sincerely and purely, according to the doctrine approved by the Church ; not moving disputations, but reserving all controversies to the determination of the council. That the bishops should depute godly and learned men to be superintendents over the preachers, to inform and correct them, yet so as that no suspicion might be