truly a tremendous one, have argued themselves
into a wrong course! How many plausible pretexts and fair reasons might
they have found for submission! The Lutheran princes were guaranteed the
free exercise of their religion. The same boon was extended to all those
of their subjects who, prior to the passing of the measure, had embraced
the reformed views. Ought not this to content them? How many perils would
submission avoid! On what unknown hazards and conflicts would opposition
launch them! Who knows what opportunities the future may bring? Let us
embrace peace; let us seize the olive-branch Rome holds out, and close the
wounds of Germany. With arguments like these might the Reformers have
justified their adoption of a course which would have assuredly issued in
no long time in the overthrow of their cause.

"Happily they looked at the principle on which this arrangement was based,
and they acted in faith. What was that principle? It was the right of Rome
to coerce conscience and forbid free inquiry. But were not themselves and
their Protestant subjects to enjoy religious freedom? Yes, as a favor
specially stipulated for in the arrangement, but not as a right. As to all
outside that arrangement, the great principle of authority was to rule;
conscience was out of court; Rome was infallible judge, and must be
obeyed. The acceptance of the proposed arrangement would have been a
virtual admission that religious liberty ought to be confined to reformed
Saxony; and as to all the rest of Christendom, free inquiry and the
profession of the reformed faith were crimes, and must be visited with the
dungeon and the stake. Could they consent to localize religious liberty?
to have it proclaimed that the Reformation had made its last convert? had
subjugated its last acre? and that wherever Rome bore sway at this hour,
there her dominion was to be perpetuated? Could the Reformers have pleaded
that they were innocent of the blood of those hundreds and thousands who,
in pursuance of this arrangement, would have to yield up their lives in
popish lands? This would have been to betray, at that supreme hour, the
cause of the gospel and the liberties of Christendom."(289) Rather would
they "sacrifice everything, even their states, their crowns, and their
lives."(290)

"Let us reject this decree," said the princes. "In matters of conscience
the majority has no power." The deputies declared: "It is to the decree of
1526 that we are indebted