One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage and firmness of those men of God gained for succeeding ages liberty of conscience, and gave to the reformed church the name of Protestant.
(HF 125.1)
God’s providence had held in check the forces that opposed the truth. Charles V was bent on crushing the Reformation, but as often as he raised his hand to strike he had been forced to turn aside the blow. Again and again at the critical moment the armies of the Turk appeared on the frontier, or the king of France or even the pope himself made war upon him. Thus amid the strife and tumult of nations, the Reformation had been left to strengthen and extend.
(HF 125.2)
At last, however, the papal sovereigns made common cause against the Reformers. The emperor summoned a diet to convene at Spires in 1529 for the purpose of crushing heresy. If peaceable means failed, Charles was prepared to resort to the sword.
(HF 125.3)
The papists at Spires openly manifested their hostility toward the Reformers. Said Melanchthon: “We are the execration and the sweepings of the world; but Christ will look down on His poor people, and will preserve them.” The people of Spires thirsted for the Word of God, and, notwithstanding prohibition, thousands flocked to services held in the chapel of the elector of Saxony. This hastened the crisis. Religious toleration had been legally established, and the evangelical states were resolved to oppose the infringement of their rights. Luther’s place was supplied by his colaborers and the princes whom God had raised up to defend His cause. Frederick of Saxony had been removed by death, but Duke John, his successor, had joyfully welcomed the Reformation and displayed great courage.
(HF 125.4)
The priests demanded that the states which had accepted the Reformation submit to Romish jurisdiction. The Reformers, on the other hand, could not consent that Rome should again bring under her control those states that had received the Word of God.
(HF 126.1)
It was finally proposed that where the Reformation had not become established, the Edict of Worms should be enforced; and that “where the people could not conform to it without danger of revolt, they should at least effect no new reform, ... they should not oppose the celebration of the mass, they should permit no Roman Catholic to embrace Lutheranism.” This measure passed the diet, to the great satisfaction of the priests and prelates.
(HF 126.2)
If this edict were enforced, “the Reformation could neither be extended ... nor be established on solid foundations ... where it already existed.” Liberty would be prohibited. No conversions would be allowed. The hopes of the world seemed about to be extinguished.
(HF 126.3)
The evangelical party looked to one another in blank dismay: “What is to be done?”“Shall the chiefs of the Reformation submit, and accept the edict? ... The Lutheran princes were guaranteed the free exercise of their religion. The same boon was extended to all those of their subjects who, prior to the passing of the measure, had embraced the reformed views. Ought not this to content them? ...”
(HF 126.4)
“Happily they looked at the principle on which this arrangement was based, and they acted in faith. What was that principle? It was the right of Rome to coerce conscience and forbid free inquiry. But were not themselves and their Protestant subjects to enjoy religious freedom? Yes, as a favor specially stipulated for in the arrangement, but not as a right.... The acceptance of the proposed arrangement would have been a virtual admission that religious liberty ought to be confined to reformed Saxony; and as to all the rest of Christendom, free inquiry and the profession of the reformed faith were crimes and must be visited with the dungeon and the stake. Could they consent to localize religious liberty? ... Could the Reformers have pleaded that they were innocent of the blood of those hundreds and thousands who, in pursuance of this arrangement, would have to yield up their lives in popish lands?”
(HF 126.5)
“Let us reject this decree,” said the princes. “In matters of conscience the majority has no power.” To protect liberty of conscience is the duty of the state, and this is the limit of its authority in matters of religion.
(HF 127.1)
The papists determined to put down what they termed “daring obstinacy.” The representatives of the free cities were required to declare whether they would accede to the terms of the proposition. They pleaded for delay, but in vain. Nearly one half sided with the Reformers, knowing that their position marked them for future condemnation and persecution. Said one, “We must either deny the word of God, or—be burnt.”
(HF 127.2)
King Ferdinand, the emperor’s representative, tried the art of persuasion. He “begged the princes to accept the decree, assuring them that the emperor would be exceedingly pleased with them.” But these faithful men answered calmly: “We will obey the emperor in everything that may contribute to maintain peace and the honor of God.”
(HF 127.3)
The king at last announced that “their only remaining course was to submit to the majority.” Having thus spoken, he withdrew, giving the Reformers no opportunity for reply. “They sent a deputation entreating the king to return.” He answered only, “It is a settled affair; submission is all that remains.”
(HF 127.4)
The imperial party flattered themselves that the cause of the emperor and the pope was strong, and that of the Reformers weak. Had the Reformers depended upon human aid alone, they would have been as powerless as the papists supposed. But they appealed “from the report of the Diet to the word of God, and from the emperor Charles to Jesus Christ, the King of kings and Lord of lords.”
(HF 128.1)
As Ferdinand had refused to regard their conscientious convictions, the princes decided not to heed his absence, but to bring their protest before the national council without delay. A solemn declaration was drawn up and presented to the diet:
(HF 128.2)
“We protest by these presents ... that we, for us and for our people, neither consent nor adhere in any manner whatsoever to the proposed decree, in anything that is contrary to God, to His holy word, to our right conscience, to the salvation of our souls.... For this reason we reject the yoke that is imposed on us.... At the same time we are in expectation that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to pay unto him, as well as unto you, gracious lords, all the affection and obedience that are our just and legitimate duty.”
(HF 128.3)
The majority were filled with amazement and alarm at the boldness of the protesters. Dissension, strife, and bloodshed seemed inevitable. But the Reformers, relying upon the arm of Omnipotence, were “full of courage and firmness.”
(HF 128.4)
“The principles contained in this celebrated protest ... constitute the very essence of Protestantism.... Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church.... It ... says with the prophets and apostles, ‘we must obey God rather than man.’ In presence of the crown of Charles the Fifth, it uplifts the crown of Jesus Christ.” The Protest of Spires was a solemn witness against religious intolerance and an assertion of the right of all men to worship God according to their own consciences.
(HF 128.5)
The experience of these noble Reformers contains a lesson for all succeeding ages. Satan is still opposed to the Scriptures being made the guide of life. In our time there is need of a return to the great Protestant principle—the Bible, and the Bible only, as the rule of faith and duty. Satan is still working to destroy religious liberty. The antichristian power which the protesters of Spires rejected is now seeking to reestablish its lost supremacy.
(HF 129.1)
The evangelical princes had been denied a hearing by King Ferdinand, but to quiet the dissensions which disturbed the empire, Charles V in the year following the Protest of Spires convoked a diet at Augsburg. He announced his intention to preside in person. The Protestant leaders were summoned.
(HF 129.2)
The elector of Saxony was urged by his councilors not to appear at the diet: “Is it not risking everything to go and shut oneself up within the walls of a city with a powerful enemy?” But others nobly declared, “Let the princes only comport themselves with courage, and God’s cause is saved.”“God is faithful; He will not abandon us,” said Luther.
(HF 129.3)
The elector set out for Augsburg. Many went forward with gloomy countenance and troubled heart. But Luther, who accompanied them as far as Coburg, revived their faith by singing the hymn written on that journey, “A Mighty Fortress Is Our God.” Many a heavy heart lightened at the sound of the inspiring strains.
(HF 129.4)
The reformed princes had determined upon having a statement of their views, with the evidence from the Scriptures, to present before the diet. The task of its preparation was committed to Luther, Melanchthon, and their associates. This Confession was accepted by the Protestants, and they assembled to affix their names to the document.
(HF 129.5)
The Reformers were solicitous that their cause should not be confounded with political questions. As the Christian princes advanced to sign the Confession, Melanchthon interposed, saying, “It is for the theologians and ministers to propose these things; let us reserve for other matters the authority of the mighty ones of the earth.”“God forbid,” replied John of Saxony, “that you should exclude me. I am resolved to do what is right, without troubling myself about my crown. I desire to confess the Lord. My electoral hat and my ermine are not so precious to me as the cross of Jesus Christ.” Said another of the princes as he took the pen, “If the honor of my Lord Jesus Christ requires it, I am ready ... to leave my goods and life behind.”“I would rather renounce my subjects and my states, rather quit the country of my fathers staff in hand,” he continued, “than receive any other doctrine than that which is contained in this Confession.”
(HF 130.1)
The appointed time came. Charles V, surrounded by the electors and the princes, gave audience to the Protestant Reformers. In that august assembly the truths of the gospel were clearly set forth and the errors of the papal church pointed out. That day has been pronounced “the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind.”
(HF 130.2)
The monk of Wittenberg had stood alone at Worms. Now in his stead were the most powerful princes of the empire. “I am overjoyed,” Luther wrote, “that I have lived until this hour, in which Christ has been publicly exalted by such illustrious confessors, and in so glorious an assembly.”
(HF 130.3)
That which the emperor had forbidden to be preached from the pulpit was proclaimed from the palace; what many had regarded as unfit even for servants to listen to was heard with wonder by the masters and lords of the empire. Crowned princes were the preachers, and the sermon was the royal truth of God. “Since the apostolic age there has never been a greater work or a more magnificent confession.”
(HF 130.4)
One of the principles most firmly maintained by Luther was that there should be no resort to secular power in support of the Reformation. He rejoiced that the gospel was confessed by princes of the empire; but when they proposed to unite in a defensive league, he declared that “the doctrine of the gospel would be defended by God alone.... All the politic precautions suggested were, in his view, attributable to unworthy fear and sinful mistrust.”
(HF 131.1)
At a later date, referring to the league contemplated by the reformed princes, Luther declared that the only weapon in this warfare should be “the sword of the Spirit.” He wrote to the elector of Saxony: “We cannot on our conscience approve of the proposed alliance. The cross of Christ must be borne. Let your highness be without fear. We shall do more by our prayers than all our enemies by their boastings.”
(HF 131.2)
From the secret place of prayer came the power that shook the world in the Reformation. At Augsburg Luther “did not pass a day without devoting three hours at least to prayer.” In the privacy of his chamber he was heard to pour out his soul before God in words “full of adoration, fear, and hope.” To Melanchthon he wrote: “If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear?” The Protestant Reformers had built on Christ. The gates of hell could not prevail against them!
(HF 131.3)