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 other person had shown
that Luther's writings had been refuted;" therefore he requested "that Dr.
Luther should be furnished with a safe-conduct, so that he might appear before a tribunal
of learned, pious, and impartial judges."--D'Aubigne, b. 6, ch. 11.
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
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 go to Worms in good health, I will be carried
there, sick as I am. For if the emperor calls me, I cannot doubt that it is the call of
God Himself. If they desire to use violence against me, and that is very probable (for it
is not for their instruction that they order me to appear), I place the matter in the
Lord's hands. He still lives and reigns who preserved the three young men in the burning
fiery furnace. If He will not save me, my life is of little consequence. Let us only
prevent the gospel from being exposed to the scorn of the wicked, and let us shed our
blood for it, for fear they should triumph. It is not for me to decide whether my life or
my death will contribute most to the salvation of all. . . . You may expect everything
from me. . . except flight and recantation. Fly I cannot, and still less retract."--
Ibid., b. 7, ch. 1.
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 entrusted, 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
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.
"He is moved by hatred and vengeance," was the general remark, "much more
than by zeal and piety."-- Ibid., b. 7, ch. 1. 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."
--Wylie, b. 6, ch. 4. 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 councilors 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. "In Luther's errors there is
enough," he declared, to warrant the burning of "a hundred thousand
In conclusion he endeavored
to cast contempt upon the adherents of the reformed faith: "What are all these
Lutherans? A crew of insolent pedagogues, corrupt priests, dissolute monks, ignorant
lawyers, and degraded nobles, with the common people whom they have misled and perverted.
How far superior to them is the Catholic party in number, ability, and power! A unanimous
decree from this illustrious assembly will enlighten the simple, warn the imprudent,
decide the waverers, and give strength to the weak." --D'Aubigne, b. 7, ch. 3.
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 some of the
abuses that cry out against Rome. All shame has been put aside, and their only object is .
. . money, money, money, . . . so that the preachers who should teach the truth, utter
nothing but falsehoods, and are not only tolerated, but rewarded, because the greater
their lies, the greater their gain. It is from this foul spring that such tainted waters
flow. Debauchery stretches out the hand to avarice. . . . Alas, it is the scandal caused
by the clergy that hurls so many poor souls into eternal condemnation. A general reform
must be effected."-- Ibid., b. 7, ch. 4.
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's gave greater influence to
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 depredations, what extortions, on account of the scandals by which
the spiritual head of Christendom is surrounded! It is our duty to prevent the ruin and
dishonor of our people. For this reason we most humbly but most urgently entreat you to
order a general reformation, and to undertake its accomplishment."-- Ibid., b. 7, ch.
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, ensuring his return to a place of
security. These were borne to Wittenberg by a herald, who was commissioned to conduct him
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 do not desire my coming to Worms, but my
and my 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 error. I despise them during my life; I
shall triumph over them by my death. They are busy at Worms about compelling me to
retract; and this shall be my retraction: I said formerly that the pope was Christ's
vicar; now I assert that he is our Lord's adversary, and the devil's apostle."--
Ibid., b. 7, ch. 6.
Luther was not to make his
perilous journey alone. Besides the imperial messenger, three of his firmest friends
determined to accompany him. Melanchthon 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 colaborer. Said the Reformer as he parted from Melanchthon: "If I
do not return, and my enemies put me to death, continue to teach, and stand fast in the
truth. Labor in my stead. . . . If you survive, my death will be of little
consequence."-- Ibid., b. 7, ch. 7. 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
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: "Although interdicted in every city, I shall go
on."-- Ibid., b. 7, ch. 7.
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
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,
extirpate 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 sin, 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 they may be acceptable to Him. Art thou rich? let thy goods
administer to the necessities of the poor. Art thou poor? let thy services be acceptable
to the rich. If thy labor is useful to thyself alone, the service that thou pretendest to
render unto God is a lie."-- Ibid., b. 7, ch. 7.
The people listened as if
spellbound. 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. "They will
burn you," said some, "and reduce your body to ashes, as they did with John
Huss." Luther answered, "Though they should kindle a fire all the way from Worms
to Wittenberg, the flames of which reached to heaven, I would walk through it in the name
of the Lord; I would appear before them; I would enter the jaws of this behemoth, and
break his teeth, confessing the Lord Jesus Christ."-- Ibid., b. 7, ch. 7.
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: "Even should there be as many
devils in Worms as tiles on the housetops, still I would enter it."-- Ibid., b. 7,
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
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 councilors to consider what course
should be pursued. One of the bishops, a rigid papist, declared: "We have long
consulted on this matter. Let your imperial majesty get rid of this man at once. Did not
Sigismund cause John Huss to be burnt? We are not bound either to give or to
safe-conduct of a heretic." "No," said the emperor, "we must keep our
promise."-- Ibid., b. 7, ch. 8. It was therefore decided that the Reformer should be
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."--Martyn, page 393. 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
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 art now going to make a nobler stand than I or any other
captains have ever made in the bloodiest of our battles. But if thy cause is just, and
thou art sure of it, go forward in God's name, and fear
nothing. God will not forsake
thee."--D'Aubigne, b. 7, ch. 8.
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 farthest
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."-- Ibid., b. 7, ch. 8.
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 that
it is a question which concerns faith and the salvation of souls, and in which the word of
God, the greatest and most precious treasure either in heaven or earth, is involved, I
should act imprudently were I to reply without reflection. I might affirm less than the
circumstance demands, or more than truth requires, and so sin against this saying 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."-- D'Aubigne, b. 7, ch. 8.
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 sank 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 almighty and
everlasting God," he pleaded, "how terrible is this world! Behold, it openeth
its mouth to swallow me up, and I have so little trust in Thee. . . . If it is
only in the
strength of this world that I must put my trust, all is over. . . . My last hour is come,
my condemnation has been pronounced. . . . O God, do Thou help me against all the wisdom
of the world. Do this, . . . Thou alone; . . . for this is not my work, but Thine. I have
nothing to do here, nothing to contend for with these great ones of the world. . . . But
the cause is Thine, . . . and it is a righteous and eternal cause. O Lord, help me!
Faithful and unchangeable God, in no man do I place my trust. . . . All that is of man is
uncertain; all that cometh of man fails. . . . Thou hast chosen me for this work. . . .
Stand at my side, for the sake of Thy well-beloved Jesus Christ, who is my defense, my
shield, and my strong tower."-- Ibid., b. 7, ch. 8.
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 nations.
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 remain faithful to the
freely to confess his faith, even should he seal his testimony with his
blood."-- Ibid., b. 7, ch. 8.
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, gracious lords," said Luther, "I appear before you this
day, in conformity with the order given me yesterday, and by God's mercies I conjure your
majesty and your august highnesses to listen graciously to the defense of a cause which I
am assured is just and true. If, through ignorance, I should transgress the usages and
proprieties of courts, I entreat you to pardon me; for I was not brought up in the palaces
of kings, but in the seclusion of a convent."-- Ibid., b. 7, ch. 8.
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.
"Yet I am but a mere
man, and not God," he continued; "I shall therefore defend myself as Christ did:
'If I have spoken evil, bear witness of the evil.' . . . By the mercy of God, I conjure
you, most serene emperor, and you, most illustrious princes, and all men of every degree,
to prove from the writings of the prophets and apostles that I have erred. As soon as I am
convinced of this, I will retract every error, and be the first to lay hold of my books
and throw them into the fire.
"What I have just said
plainly shows, I hope, that I have carefully weighed and considered the dangers to which I
expose myself; but far from being dismayed, I rejoice to see that the gospel is now, as in
former times, a cause of trouble and dissension. This is the character, this is the
destiny, of the word of God. 'I came not to send peace on earth, but a sword,' said Jesus
Christ. God is wonderful and terrible in His counsels; beware lest, by presuming to quench
dissensions, you should persecute the holy word of God, and draw down upon yourselves a
frightful deluge of insurmountable dangers, of present disasters, and eternal desolation.
. . . I might quote many examples from the oracles of God. I might speak of the Pharaohs,
the kings of Babylon, and those of Israel, whose labors never more effectually contributed
to their own destruction than when they sought by counsels, to all appearance most wise,
to strengthen their dominion. 'God removeth mountains, and they know it not.'"--
Ibid., b. 7, ch. 8.
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
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 put to you. . . . You are required to
give a clear and precise answer. . . . Will you, or will you not, retract?"
The Reformer answered:
"Since your most serene majesty and your high mightinesses require from me a clear,
simple, and precise answer, I will give you one, and it is this: I cannot submit my faith
either to the pope or to the councils, because it is clear as the day that they have
frequently erred and contradicted each other. Unless therefore I am convinced by the
testimony of Scripture or by the clearest reasoning, unless I am persuaded by means of the
passages I have quoted, and unless they thus render my conscience bound by the word of
God, I cannot and I will not retract, for it is unsafe for a Christian to speak against
his conscience. Here I stand, I can do no other; may God help me. Amen." -- Ibid., b.
7, ch. 8.
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 monk
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.
emperor, moved to admiration, exclaimed: "This monk speaks with an 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 be 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 consult what course to adopt against an
Luther's friend, 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."-- Ibid., b. 7,
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 reply to make," he said, "than that which I
have already made." It was evident that he could not be induced, either by promises
or threats, to yield to the mandate of Rome.
The papal 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 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
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 nought 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
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, misled by his own folly, has risen against the faith of
Christendom. To stay such impiety, I will sacrifice my kingdoms, my treasures,
my body, my blood, my soul, and my life. I am about to dismiss the Augustine Luther,
forbidding him to cause the least disorder among the people; I shall then proceed against
him and his adherents as contumacious heretics, by excommunication, by interdict, and by
every means calculated to destroy them. I call on the members of the states to behave like
faithful Christians."-- Ibid., b. 7, ch. 9. 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 had received those of John Huss a century
ago."-- Ibid., b. 7, ch. 9. 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 those terrible evils.
Charles himself, in answer to
the base proposal, said: "Though honor and faith should be banished from all the
world, they ought to find a refuge in the hearts of princes." -- Ibid., b. 7, ch. 9.
He was still further urged by the most bitter of Luther's papal 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 should not like to blush
like Sigismund."--Lenfant, vol. 1, p. 422.
Yet Charles had deliberately
rejected the truths presented by Luther. "I am firmly resolved to imitate the example
of my ancestors," wrote the monarch.--D'Aubigne, b. 7, ch. 9. 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;" as the proud Agrippa
confessed, "Almost thou persuadest me to be a Christian" (Acts 24:25; 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
had made many friends, who, knowing the treacherous cruelty of Rome toward all who 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 of
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
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 the visitors who presented themselves."--
Martyn, vol. 1, p. 404. 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 would have no defense. To this
appeal Luther answered: "The gospel of Christ cannot be preached without offense. . .
. Why then should the fear or apprehension of danger separate me from the Lord, and from
that divine word which alone is truth? No; I
would rather give up my body, my blood,
and my life."-- D'Aubigne, b. 7, ch. 10.
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 meanest Christian, should examine and judge my works; but on one condition,
that they take the word of God for their standard. Men have nothing to do but to obey it.
Do not offer violence to my conscience, which is bound and chained up with the Holy
Scriptures."-- Ibid., b. 7, ch. 10.
To another appeal he said:
"I consent to renounce my safe-conduct. I place my person and my life in the
emperor's hands, but the word of God--never!"-- Ibid., b. 7, ch. 10. 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."--Martyn, vol. 1, p.
410. 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. "The devil
himself," said he, "guarded the pope's citadel; but Christ has made a wide
breach in it, and Satan was constrained to confess that the Lord is mightier than
he."--D'Aubigne, b. 7, ch. 11.
After his departure, still
desirous that his firmness should not be mistaken for rebellion, Luther wrote to the
emperor. "God, who is the searcher of hearts, is my witness," he said,
"that I am ready most earnestly to obey your majesty, in honor or in dishonor, in
life or in death, and with no exception save the word of God, by which man lives. In all
the affairs of this present life, my fidelity shall be unshaken, for here to lose or to
gain is of no consequence to salvation. But when eternal interests are concerned, God
wills not that man should submit unto man. For such submission in spiritual matters is a
real worship, and ought to be rendered solely to the Creator."-- Ibid., b. 7, ch. 11.
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 never pledged myself to chain up the
word of God," he said, "nor will I." --Martyn, vol. 1, p. 420.
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 form of a man and
dressed in a monk's frock."-- D'Aubigne, b. 7, ch. 11. 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 storehouse 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!"-- Ibid., b. 9, ch. 2. 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.