Lesson 8—Luther Before the Diet

Lesson 8—Luther Before the Diet

A new emperor, Charles V., had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations, and induce the monarch to employ his power against the Reformation. On the other hand, the Elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that “neither his imperial majesty nor any one else had yet made it appear to him that the reformer’s writings had been refuted; “therefore he requested “that Doctor Luther be furnished with a safe-conduct, so that he might answer for himself before a tribunal of learned, pious, and impartial judges.”

The attention of all parties was now directed to the assembly of the German States which convened at Worms soon after the accession of Charles to the empire. There were important political questions and interests to be considered by this national council; for the first time the princes of Germany were to meet their youthful monarch in deliberative assembly. From all parts of the Fatherland had come the dignitaries of Church and State. Secular lords, highborn powerful, and jealous of their hereditary rights; princely ecclesiastics, flushed with their conscious superiority in rank and power; courtly knights and their armed retainers; and ambassadors from foreign and distant lands—all gathered at Worms. Yet in that vast assembly the subject that excited the deepest interest, was the cause of the Saxon reformer.

Charles had previously directed the elector to bring Luther with him to the Diet, assuring him of protection, and promising a free discussion, with competent persons, of the questions in dispute. Luther was anxious to appear before the emperor. His health was at this time much impaired; yet he wrote to the elector: “If I cannot perform the journey to Worms in good health, I will be carried there, sick as I am. For, since the emperor has summoned me, I cannot doubt that it is the call of God himself. If they intend to use violence against me, as they probably do, for assuredly it is with no view of gaining information that they require me to appear before them, I place the matter in the Lord’s hands. He still lives and reigns who preserved the three Israelites in the fiery furnace. If it be not his will to save me, my life is of little consequence. Let us only take care that the gospel be not exposed to the scorn of the ungodly, and let us shed our blood in its defense rather than allow them to triumph. Who shall say whether my life or my death would contribute most to the salvation of my brethren?” “Expect anything from me but flight or recantation. Fly I cannot; still less can I recant.”

As the news was circulated at Worms that Luther was to appear before the Diet, a general excitement was created. Aleander, the papal legate to whom the case had been specially intrusted, was alarmed and enraged. He saw that the result would be disastrous to the papal cause. To institute inquiry into a case in which the pope had already pronounced sentence of condemnation, would be to cast contempt upon the authority of the sovereign pontiff. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn away many of the princes from the cause of the pope. He therefore, in the most urgent manner remonstrated with Charles against Luther’s appearance at Worms. About this time the bull declaring Luther’s excommunication was published; and this, coupled with the representations of the legate, induced the emperor to yield. He wrote to the elector that if Luther would not retract, he must remain at Wittenberg.

Not content with this victory, Aleander labored with all the power and cunning at his command to secure Luther’s condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princes, prelates, and other members of the assembly, accusing the reformer of sedition, rebellion, impiety, and blasphemy. But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. “Hatred and thirst for vengeance,” said a papist writer, “are his motives, rather than true zeal for religion.” The majority of the Diet were more than ever inclined to regard Luther’s cause with favor.

With redoubled zeal, Aleander urged upon the emperor the duty of executing the papal edicts. But under the laws of Germany this could not be done without the concurrence of the princes, and, overcome at last by the legate’s importunity, Charles bade him present his case to the Diet. “It was a proud day for the nuncio. The assembly was a great one; the cause was even greater. Aleander was to plead for Rome, the mother and mistress of all churches; he was to vindicate the princedom of Peter before the assembled principalities of Christendom. He had the gift of eloquence, and he rose to the greatness of the occasion. Providence ordered it that Rome should appear and plead by the ablest of her orators in the presence of the most august of tribunals, before she was condemned.” With some misgivings those who favored the reformer looked forward to the effect of Aleander’s speech. The Elector of Saxony was not present, but by his direction some of his councillors attended, to take notes of the nuncio’s address.

With all the power of learning and eloquence, Aleander set himself to overthrow the truth. Charge after charge he hurled against Luther as an enemy of the Church and the State, the living and the dead, clergy and laity, councils and private Christians. “There is enough in the errors of Luther,” he declared, “to warrant the burning of a hundred thousand heretics.

In conclusion, he endeavored to cast contempt upon the adherents of the reformed faith: “What are all these Lutherans?—A motley rabble of insolent grammarians, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people whom they have misled and perverted. How greatly superior is the Catholic party in numbers, intelligence, and power! A unanimous decree from this illustrious assembly will open the eyes of the simple, show the unwary their danger, determine the wavering, and strengthen the weak-hearted.”

With such weapons the advocates of truth in every age have been attacked. The same arguments are still urged against all who dare to present, in opposition to established errors, the plain and direct teachings of God’s Word. “Who are these preachers of new doctrines?” exclaim those who desire a popular religion. “They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence is our church! How many great and learned men are among us! How much more power is on our side!” These are the arguments that have a telling influence upon the world, but they are no more conclusive now than in the days of the reformer.

The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world’s history. Luther had a great work to do in reflecting to others the light which God had permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has been continually shining upon the Scriptures, and new truths have been constantly unfolding.

The legate’s address made a deep impression upon the Diet. There was no Luther present, with the clear and convincing truths of God’s Word, to vanquish the papal champion. No attempt was made to defend the reformer. There was manifest a general disposition not only to condemn him and the doctrines which he taught, but if possible to uproot the heresy. Rome had enjoyed the most favorable opportunity to defend her cause. All that she could say in her own vindication had been said. But the apparent victory was the signal of defeat. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. Never from that day would Rome stand as secure as she had stood.

While most of the members of the Diet would not have hesitated to yield up Luther to the vengeance of Rome, many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the corruption and greed of the hierarchy. The legate had presented the papal rule in the most favorable light. Now the Lord moved upon a member of the Diet to give a true delineation of the effects of papal tyranny. With noble firmness, Duke George of Saxony stood up in that princely assembly, and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said:—

“These are but a few of the abuses which cry out against Rome for redress. All shame is laid aside, and one object alone incessantly pursued: money! evermore money! so that the very men whose duty it is to teach the truth, utter nothing but falsehoods, and are not only tolerated but rewarded; because the greater their lies, the greater are their gains. This is the foul source from which so many corrupt streams flow out on every side. Profligacy and avarice go hand in hand.” “Alas! it is the scandal caused by the clergy that plunges so many poor souls into everlasting perdition. A thorough reform must be effected.”

A more able and forcible denunciation of the papal abuses could not have been presented by Luther himself; and the fact that the speaker was a determined enemy of the reformer, gave greater influence to his words.

Had the eyes of the assembly been opened, they would have beheld angels of God in the midst of them, shedding beams of light athwart the darkness of error, and opening minds and hearts to the reception of truth. It was the power of the God of truth and wisdom that controlled even the adversaries of the Reformation, and thus prepared the way for the great work about to be accomplished. Martin Luther was not present; but the voice of One greater than Luther had been heard in that assembly.

A committee was at once appointed by the Diet to prepare an enumeration of the papal oppressions that weighed so heavily on the German people. This list, containing a hundred and one specifications, was presented to the emperor, with a request that he would take immediate measures for the correction of these abuses. “What a loss of Christian souls,” said the petitioners, “what injustice, what extortion, are the daily fruits of those scandalous practices to which the spiritual head of Christendom affords his countenance. The ruin and dishonor of our nation must be averted. We therefore very humbly, but very urgently, beseech you to sanction a general Reformation, to undertake the work, and to carry it through.”

The council now demanded the reformer’s appearance before them. Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last consented, and Luther was summoned to appear before the Diet. With the summons was issued a safe-conduct, insuring his return to a place of security. These were borne to Wittenberg by a herald, who was commissioned to conduct him to Worms.

The friends of Luther were terrified and distressed. Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: “The papists have little desire to see me at Worms, but they long for my condemnation and death. It matters not. Pray not for me, but for the Word of God…. Christ will give me his Spirit to overcome these ministers of Satan. I despise them while I live; I will triumph over them by my death. They are busy at Worms about compelling me to recant. My recantation shall be this: I said formerly that the pope was Christ’s vicar; now I say that he is the adversary of the Lord, and the apostle of the devil.”

Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. Melancthon earnestly desired to join them. His heart was knit to Luther’s, and he yearned to follow him, if need be, to prison or to death. But his entreaties were denied. Should Luther perish, the hopes of the Reformation must center upon his youthful co-laborer. Said the reformer as he parted from Melancthon, “If I do not return, and my enemies put me to death, continue to teach; stand fast in the truth. Labor in my stead; … if thy life be spared, my death will matter little.” Students and citizens who had gathered to witness Luther’s departure were deeply moved. A multitude whose hearts had been touched by the gospel, bade him farewell with weeping. Thus the reformer and his companions set out from Wittenberg.

On the journey they saw that the minds of the people were oppressed by gloomy forebodings. At some towns no honors were proffered them. As they stopped for the night, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom. The next day they learned that Luther’s writings had been condemned at Worms. Imperial messengers were proclaiming the emperor’s decree, and calling upon the people to bring the proscribed works to the magistrates. The herald, fearing for Luther’s safety at the council, and thinking that already his resolution might be shaken, asked if he still wished to go forward. He answered, “I will go on, though I should be put under interdict in every town.”

At Erfurt, Luther was received with honor. Surrounded by admiring crowds, he passed through the streets that he had often traversed with his beggar’s wallet. He visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit.

To a crowded assembly he spoke from the words of Christ, “Peace be unto you.” “Philosophers, doctors, and writers,” he said, “have endeavored to teach men the way to obtain everlasting life, and they have not succeeded. I will now tell it to you.” “God has raised one Man from the dead, the Lord Jesus Christ, that he might destroy death, expiate sin, and shut the gates of hell. This is the work of salvation. Christ has vanquished! This is the joyful news! And we are saved by his work, and not by our own…. Our Lord Jesus Christ said, ‘Peace be unto you! behold my hands’—that is to say, Behold, O man! it is I, I alone, who have taken away thy sins, and ransomed thee; and now thou hast peace, saith the Lord.”

He continued, showing that true faith will be manifested by a holy life. “Since God has saved us, let us so order our works that he may take pleasure in them. Art thou rich?—let thy riches be the supply of other men’s poverty. Art thou poor?—let thy service minister to the rich. If thy labor is for thyself alone, the service thou offerest to God is a mere pretense.”

The people listened as if spell-bound. The bread of life was broken to those starving souls. Christ was lifted up before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. He did not seek to make himself the object of thought or sympathy. In the contemplation of Christ, he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner’s Redeemer.

As the reformer proceeded on his journey, he was everywhere regarded with great interest. An eager multitude thronged about him; and friendly voices warned him of the purpose of the Romanists. “You will be burned alive,” said they, “and your body reduced to ashes, as was that of John Huss.” Luther answered, “Though they should kindle a fire all the way from Worms to Wittenberg, whose flames should rise up to heaven, I would go through it in the name of the Lord, and stand before them; I would enter the jaws of this behemoth, and break his teeth, confessing the Lord Jesus Christ.”

The news of his approach to Worms created great commotion. His friends trembled for his safety; his enemies feared for the success of their cause. Strenuous efforts were made to dissuade him from entering the city. At the instigation of the papists he was urged to repair to the castle of a friendly knight, where, it was declared, all difficulties could be amicably adjusted. Friends endeavored to excite his fears by describing the dangers that threatened him. All their efforts failed. Luther, still unshaken, declared, “Though there should be as many devils at Worms as there are tiles on its roofs, I would enter.”

Upon his arrival at Worms, a vast crowd flocked to the gates to welcome him. So great a concourse had not assembled to greet the emperor himself. The excitement was intense, and from the midst of the throng a shrill and plaintive voice chanted a funeral dirge, as a warning to Luther of the fate that awaited him. “God will be my defense,” said he, as he alighted from his carriage.

The papists had not believed that Luther would really venture to appear at Worms, and his arrival filled them with consternation. The emperor immediately summoned his councillors to consider what course should be pursued. One of the bishops, a rigid papist, declared: “We have long consulted on this matter. Let your majesty rid yourself of this man at once. Did not Sigismund bring John Huss to the stake? We are under no obligation either to give or to observe the safe-conduct of a heretic.” “Not so,” said the emperor; “we must keep our promise.” It was therefore decided that the reformer should be heard.

All the city were eager to see this remarkable man, and a throng of visitors soon filled his lodgings. Luther had scarcely recovered from his recent illness; he was wearied from the journey, which had occupied two full weeks; he must prepare to meet the momentous events of the morrow, and he needed quiet and repose. But so great was the desire to see him, that he had enjoyed only a few hours’ rest, when noblemen, knights, priests, and citizens gathered eagerly about him. Among these were many of the nobles who had so boldly demanded of the emperor a reform of ecclesiastical abuses, and who, says Luther, “had all been freed by my gospel.” Enemies, as well as friends, came to look upon the dauntless monk, but he received them with unshaken calmness, replying to all with dignity and wisdom. His bearing was firm and courageous. His pale, thin face, marked with the traces of toil and illness, wore a kindly and even joyous expression. The solemnity and deep earnestness of his words gave him a power that even his enemies could not wholly withstand. Both friends and foes were filled with wonder. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ, “He hath a devil.”

On the following day, Luther was summoned to attend the Diet. An imperial officer was appointed to conduct him to the hall of audience; yet it was with difficulty that he reached the place. Every avenue was crowded with spectators, eager to look upon the monk who had dared resist the authority of the pope.

As he was about to enter the presence of his judges, an old general, the hero of many battles, said to him kindly, “Poor monk! poor monk! thou hast a march and a struggle to go through, such as neither I nor many other captains have ever known in our most bloody battles. But if thy cause be just, and thou art sure of it, go forward in God’s name, and fear nothing! He will not forsake thee.”

At length Luther stood before the council. The emperor occupied the throne. He was surrounded by the most illustrious personages in the empire. Never had any man appeared in the presence of a more imposing assembly than that before which Martin Luther was to answer for his faith. “This appearance was of itself a signal victory over the papacy. The pope had condemned the man, and he was now standing before a tribunal which, by this very act, set itself above the pope. The pope had laid him under an interdict, and cut him off from all human society, and yet he was summoned in respectful language, and received before the most august assembly in the world. The pope had condemned him to perpetual silence, and he was now about to speak before thousands of attentive hearers drawn together from the furthest parts of Christendom. An immense revolution had thus been effected by Luther’s instrumentality. Rome was already descending from her throne, and it was the voice of a monk that caused this humiliation.”

In the presence of that powerful and titled assembly, the lowly-born reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered, “Fear not them which kill the body, but are not able to kill the soul.” Another said, “When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say.” Thus the words of Christ were brought by the world’s great men to strengthen his servant in the hour of trial.

Luther was conducted to a position directly in front of the emperor’s throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose, and, pointing to a collection of Luther’s writings, demanded that the reformer answer two questions,—whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books having been read, Luther replied that as to the first question, he acknowledged the books to be his. “As to the second,” he said, “seeing it is a question which concerns faith, the salvation of souls, and the Word of God, which is the greatest and most precious treasure either in Heaven or earth, it would be rash and perilous for me to reply without reflection. I might affirm less than the circumstances demand, or more than truth requires; in either case I should fall under the sentence of Christ: ‘Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.’ [Matthew 10:33] For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the Word of God.”

In making this request, Luther moved wisely. His course convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one who had shown himself bold and uncompromising, added to his power, and enabled him afterward to answer with a prudence, decision, wisdom, and dignity, that surprised and disappointed his adversaries, and rebuked their insolence and pride.

The next day he was to appear to render his final answer. For a time his heart sunk within him as he contemplated the forces that were combined against the truth. His faith faltered; fearfulness and trembling came upon him, and horror overwhelmed him. Dangers multiplied before him, his enemies seemed about to triumph, and the powers of darkness to prevail. Clouds gathered about him, and seemed to separate him from God. He longed for the assurance that the Lord of hosts would be with him. In anguish of spirit he threw himself with his face upon the earth, and poured out those broken, heart-rending cries, which none but God can fully understand.  

“O God,” he pleaded, “Almighty God everlasting! How dreadful is the world! Behold how it opens its mouth to swallow me up, and how small is my faith in thee! … If I am to depend upon any strength of this world—all is over…. The knell is struck…. Sentence is gone forth…. O thou my God! help me against all the wisdom of this world. Do this, I beseech thee … by thine own mighty power…. The work is not mine, but thine. I have no business here…. I have nothing to contend for with the great men of the world…. But the cause is thine, … and it is righteous and everlasting…. O faithful and unchangeable God! I lean not upon man…. Whatever is from man is tottering, whatever proceeds from him must fall…. Thou hast chosen me for this work…. Therefore, O God, accomplish thine own will; forsake me not, for the sake of thy well-beloved Son, Jesus Christ, my defense, my buckler, and my stronghold.”

An all-wise Providence had permitted Luther to realize his peril, that he might not trust to his own strength, and rush presumptuously into danger. Yet it was not the fear of personal suffering, a dread of torture or death, which seemed immediately impending, that overwhelmed him with its terror. He had come to the crisis, and he felt his insufficiency to meet it. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel, did he wrestle with God. Like Israel’s, in that night struggle beside the lonely stream, was the anguish and conflict of his soul. Like Israel, he prevailed with God. In his utter helplessness his faith fastened upon Christ, the mighty deliverer. He was strengthened with the assurance that he would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uplift the Word of God before the rulers of the nation.

With his mind stayed upon God, Luther prepared for the struggle before him. He thought upon the plan of his answer, examined passages in his own writings, and drew from the Holy Scriptures suitable proofs to sustain his positions. Then, laying his left hand on the sacred volume, which was open before him, he lifted his right hand to heaven, and vowed “to adhere constantly to the gospel, and to confess his faith freely, even though he should be called to seal his testimony with his blood.”

When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God’s witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. Luther made his answer in a subdued and humble tone, without violence or passion. His demeanor was diffident and respectful; yet he manifested a confidence and joy that surprised the assembly.

“Most serene emperor, illustrious princes, most clement lords,” said Luther, “I this day appear before you in all humility, according to your command; and I implore your majesty, and your august highnesses, by the mercies of God, to listen with favor to the defense of a cause which I am well assured is just and right. If in my reply I do not use the just ceremonial of a court, pardon me, for I am not familiar with its usages. I am but a poor monk, a child of the cell, and I have labored only for the glory of God.”

Then, proceeding to the question, he stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these works would strengthen the tyranny of Rome, and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God’s people with still greater cruelty.

“But as I am a mere man, and not God,” he continued, “I will defend myself as did Christ, who said, If I have spoken evil, bear witness of the evil.’ By the mercy of God, I implore your imperial majesty, or any one else who can, whoever he may be, to prove to me from the writings of the prophets and apostles that I am in error. As soon as I shall be convinced, I will instantly retract all my errors, and will be the first to cast my books into the fire. What I have just said, will show that I have considered and weighed the dangers to which I am exposing myself; but far from being dismayed by them, I rejoice exceedingly to see the gospel this day, as of old, a cause of trouble and dissension. This is the character, the destiny, of God’s Word. Said Christ, ‘I came not to send peace, but a sword.’ [Matthew 10:34.] God is wonderful and terrible in his counsels. Let us have a care lest in our endeavors to arrest discords we be found to fight against the holy Word of God, and bring down upon our heads a frightful deluge of inextricable dangers, present disaster, and everlasting desolation…. I might cite examples drawn from the oracles of God. I might speak of Pharaohs, of kings of Babylon, or of Israel, who were never more contributing to their own ruin than when, by measures in appearance most prudent, they thought to establish their authority. God `removeth the mountains, and they know not.’” [Job 9:5.]

Luther had spoken in German; he was now requested to repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the first. God’s providence directed in this matter. The minds of many of the princes were so blinded by error and superstition that at the first delivery they did not see the force of Luther’s reasoning; but the repetition enabled them to perceive clearly the points presented.

Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther’s words. As he ceased speaking, the spokesman of the Diet said angrily, “You have not answered the question. A clear and express reply is demanded. Will you or will you not retract?”

The reformer answered: “Since your most serene majesty and the princes require a simple, clear, and direct answer, I will give one, and it is this: I cannot submit my faith either to the pope or to the councils, because it is as clear as noonday that they have often fallen into error, and even into glaring inconsistency with themselves. If, then, I am not convinced by proof from Holy Scripture, or by cogent reasons; if I am not satisfied by the very texts that I have cited, and if my judgment is not in this way brought into subjection to God’s Word, I neither can nor will retract anything; for it cannot be right for a Christian to speak against his conscience. Here I take my stand; I cannot do otherwise. God be my help! Amen.”

Thus stood this righteous man, upon the sure foundation of the Word of God. The light of Heaven illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all as he testified against the power of error, and witnessed to the superiority of that faith that overcomes the world.

The whole assembly were for a time speechless with amazement. At his first answer, Luther had spoken in a low tone, with a respectful, almost submissive bearing. The Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk’s worn frame, his plain attire, and the simplicity of his address, had declared, “This man will never make a heretic of me.” The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise. The emperor, moved to admiration, exclaimed, “The monk speaks with intrepid heart and unshaken courage.” Many of the German princes looked with pride and joy upon this representative of their nation.

The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not by appealing to the Scriptures, but by a resort to threats, Rome’s unfailing argument. Said the spokesman of the Diet, “If you do not retract, the emperor and the States of the empire will proceed to consider how to deal with an obstinate heretic.”

Luther’s friends, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly, “May God be my helper! for I can retract nothing.”

He was directed to withdraw from the Diet, while the princes consulted together. It was felt that a great crisis had come. Luther’s persistent refusal to submit, might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the assembly. Again the question was put, whether he would renounce his doctrines. “I have no other answer to give,” he said, “than I have already given.” It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.

The papist leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He had lost sight of himself, and of the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. Christ had spoken through Luther’s testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther’s cause. Many were convinced of the truth; but with some the impressions received were not lasting. There was another class who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time became fearless supporters of the Reformation.

The elector Frederick had looked forward anxiously to Luther’s appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor’s courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been brought to naught by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages.

As the legate perceived the effect produced by Luther’s speech, he feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the reformer’s overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome.

His words were not without effect. On the day following Luther’s answer, Charles caused a message to be presented to the Diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. “A single monk, led astray by his own madness, erects himself against the faith of Christendom. I will sacrifice my kingdoms, my power, my friends, my treasure, my body and blood, my thoughts, and my life, to stay the further progress of this impiety. I am about to dismiss the Augustine Luther, forbidding him to cause the least disturbance among the people. I will then take measures against him and his adherents, as open heretics, by excommunication, interdict, and every means necessary to their destruction. I call on the members of the States to comport themselves like faithful Christians.” Nevertheless the emperor declared that Luther’s safe-conduct must be respected, and that before proceedings against him could be instituted, he must be allowed to reach his home in safety.  

Two conflicting opinions were now urged by the members of the Diet. The emissaries and representatives of the pope again demanded that the reformer’s safe-conduct should be disregarded. “The Rhine,” they said, “should receive his ashes, as it received those of John Huss a century ago.” But princes of Germany, though themselves papists and avowed enemies to Luther, protested against such a breach of public faith, as a stain upon the honor of the nation. They pointed to the calamities which had followed the death of Huss, and declared that they dared not call down upon Germany, and upon the head of their youthful emperor, a repetition of these terrible evils.

Charles himself, in answer to the base proposal, said that though faith should be banished from all the earth, it ought to find refuge with princes. He was still further urged by the most bitter of Luther’s popish enemies to deal with the reformer as Sigismund had dealt with Huss—abandon him to the mercies of the church; but, recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V. declared, “I would not like to blush like Sigismund.”

Yet Charles had deliberately rejected the truths presented by Luther. “I am firmly resolved to tread in the footsteps of my ancestors,” wrote the monarch. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed.

There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were; consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the Word of truth for ourselves. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed down as an inheritance for us, and we are accountable also for the additional light which is now shining upon us from the Word of God.

Said Christ of the unbelieving Jews, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin.” [John 15:22.] The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God’s Word, his Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, permitted pride and popularity to close his heart against the world’s Redeemer; as the trembling Felix bade the messenger of truth, “Go thy way for this time; when I have a convenient season, I will call for thee;” [Acts 24:25.] as the proud Agrippa confessed, “Almost thou persuadest me to be a Christian,” [Acts 26:28.] yet turned away from the Heaven-sent message,—so had Charles V., yielding to the dictates of worldly pride and policy, decided to reject the light of truth.

Rumors of the designs against Luther were widely circulated, causing great excitement throughout the city. The reformer had made many friends, who, knowing the treacherous cruelty of Rome toward all that dared expose her corruptions, resolved that he should not be sacrificed. Hundreds of nobles pledged themselves to protect him. Not a few openly denounced the royal message as evincing a weak submission to the controlling power of Rome. On the gates of houses and in public places, placards were posted, some condemning and others sustaining Luther. On one of these were written merely the significant words of the wise man, “Woe to thee, O land, when thy king is a child.” [Ecclesiastes 10:16.] The popular enthusiasm in Luther’s favor throughout all Germany convinced both the emperor and the Diet that any injustice shown him would endanger the peace of the empire, and even the stability of the throne.

Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the reformer, while at the same time he guarded him with tireless vigilance, watching all his movements and all those of his enemies. But there were many who made no attempt to conceal their sympathy with Luther. He was visited by princes, counts, barons, and other persons of distinction, both lay and ecclesiastical. “The doctor’s little room,” wrote Spalatin, “could not contain all who presented themselves.” The people gazed upon him as if he were more than human. Even those who had no faith in his doctrines, could not but admire that lofty integrity which led him to brave death rather than violate his conscience.

Earnest efforts were made to obtain Luther’s consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils, he would soon be banished from the empire, and then would have no defense. To this appeal Luther answered: “It is impossible to preach the gospel of Christ without offense. Why, then, should the fear of danger separate me from the Lord and that divine Word which alone is truth? No; I would rather give up my body, my blood, and my life.”

Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. “I consent,” said he in reply, “with all my heart, that the emperor, the princes, and even the humblest Christian, should examine and judge my writings; but on one condition, that they take God’s Word for their guide. Men have nothing to do but to render obedience to that. My conscience is in dependence upon that Word, and I am the bounden subject of its authority.”

To another appeal he said, “I consent to forego my safe-conduct, and resign my person and my life to the emperor’s disposal; but as to the Word of God—never!” He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. “In what concerns the Word of God and the faith,” he added, “every Christian is as good a judge as the pope, though supported by a million councils, can be for him.” Both friends and foes were at last convinced that further effort for reconciliation would be useless.

Had the reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.

Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, his heart was filled with joy and praise. “Satan himself,” said he, “kept the pope’s citadel; but Christ has made a wide breach in it, and the devil has been compelled to confess that Christ is mightier than he.”

After his departure, still desirous that his firmness should not be mistaken for rebellion, Luther wrote to the emperor. “God is my witness, who knoweth the thoughts,” he said, “that I am ready with all my heart to obey your majesty through good or evil report, in life or death, with no one exception, save the Word of God, by which man liveth. In all the affairs of this life my fidelity shall be unshaken; for, in these, loss or gain has nothing to do with salvation. But it is contrary to the will of God, that man should be subject to man in that which pertains to eternal life. Subjection in spirituals is a real worship, and should be rendered only to the Creator.”

On the journey from Worms, Luther’s reception was even more flattering than during his progress thither. Princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and, notwithstanding the imperial prohibition, he again entered the pulpit. “I have never pledged myself to chain up the Word of God,” he said, “nor will I.”

He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as “Satan himself under the semblance of a man in a monk’s hood.” It was commanded that as soon as his safe-conduct should expire, measures be taken to stop his work. All persons were forbidden to harbor him, to give him food or drink, or by word or act, in public or private, to aid or abet him. He was to be seized wherever he might be, and delivered to the authorities. His adherents also were to be imprisoned, and their property confiscated. His writings were to be destroyed, and finally, all who should dare to act contrary to this decree were included in its condemnation. The Elector of Saxony, and the princes most friendly to Luther, had left Worms soon after his departure, and the emperor’s decree received the sanction of the Diet. Now the Romanists were jubilant. They considered the fate of the Reformation sealed.

God had provided a way of escape for his servant in this hour of peril. A vigilant eye had followed Luther’s movements, and a true and noble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. God gave wisdom to Frederick of Saxony to devise a plan for the reformer’s preservation. With the co-operation of true friends, the elector’s purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey, he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. Both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted. This ignorance was not without design; so long as the elector knew nothing of Luther’s whereabouts, he could reveal nothing. He satisfied himself that the reformer was safe, and with this knowledge he was content.

Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about to be extinguished. But instead of this, the reformer was filling his lamp from the store-house of truth; and its light was to shine forth with brighter radiance.

In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he could not long find satisfaction in quiet and repose. Accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In those solitary days, the condition of the church rose up before him, and he cried in despair, “Alas! there is no one, in this latter day of His anger, to stand like a wall before the Lord, and save Israel!” Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. Then he reproached himself for his indolence and self-indulgence. Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. His pen was never idle. While his enemies flattered themselves that he was silenced, they were astonished and confused by tangible proof that he was still active. A host of tracts, issuing from his pen, circulated throughout Germany. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel, and rebuke the sins and errors of the times.

But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that God had withdrawn his servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports, and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.

As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom God has employed to break the chains of error and superstition. Satan seeks to divert men’s thoughts and affections from God, and to fix them upon human agencies; he leads them to honor the mere instrument, and to ignore the Hand that directs all the events of providence. Too often, religious leaders who are thus praised and reverenced lose sight of their dependence upon God, and are led to trust in themselves. As a result, they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the Word of God. The work of reform is often retarded because of this spirit indulged by its supporters. From this danger, God would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but that of God. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.