Chapter 11 : Protest of the Princes

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, faith, and firmness of those

men of God, gained for succeeding ages liberty of thought and of

conscience. Their Protest gave to the reformed church the name of

Protestant; its principles are the very essence of Protestantism.

A dark and threatening day had come for the Reformation.

Notwithstanding the edict of Worms, declaring Luther to be an outlaw,

and forbidding the teaching or belief of his doctrines, religious

toleration had thus far prevailed in the empire. God’s providence

had held in check the forces that opposed the truth. Charles V. was

bent on crushing the Reformation, but often as he raised his hand to

strike, he had been forced to turn aside the blow. Again and again

the immediate destruction of all who dared to oppose themselves

to Rome appeared inevitable; but at the critical moment the armies

of the Turk appeared on the eastern frontier, or the king of France,

or even the pope himself, jealous of the increasing greatness of the

emperor, made war upon him; and thus, amid the strife and tumult

of nations, the Reformation had been left to strengthen and extend.

At last, however, the papal sovereigns had stifled their feuds, that

they might make common cause against the reformers. The Diet of

Spires in 1526 had given each State full liberty in matters of religion

until the meeting of a general council; but no sooner had the dangers

passed which secured this concession, than the emperor summoned a

second Diet to convene at Spires in 1529 for the purpose of crushing [198]

heresy. The princes were to be induced, by peaceable means if

possible, to side against the Reformation; but if these failed, Charles

was prepared to resort to the sword.

The papists were exultant. They appeared at Spires in great

numbers, and openly manifested their hostility toward the reformers

and all who favored them. Said Melancthon, “We are the execration

and the sweepings of the earth; but Christ will look down on

his poor people, and will preserve them.” The evangelical princes

in attendance at the Diet were forbidden even to have the gospel

preached in their dwellings. But the people of Spires thirsted for

the Word of God, and, notwithstanding the prohibition, thousands

flocked to the services held in the chapel of the Elector of Saxony.

This hastened the crisis. And imperial message announced to the

Diet that as the resolution granting liberty of conscience had given

rise to great disorders, the emperor required that it be annulled. This

arbitrary act excited the indignation and alarm of the evangelical

Christians. Said one, “Christ has again fallen into the hands of Caiaphas

and Pilate.” The Romanists became more violent. A bigoted

papist declared, “The Turks are better than the Lutherans; for the

Turks observe fast-days, and the Lutherans violate them. If we must

choose between the Holy Scriptures of God and the old errors of the

church, we should reject the former.” Said Melancthon, “Every day,

in full assembly, Faber casts some new stone against the Gospellers.”

Religious toleration had been legally established, and the evangelical

States were resolved to oppose the infringement of their

rights. Luther, being still under the ban imposed by the edict of

Worms, was not permitted to be present at Spires; but his place was

supplied by his co-laborers and the princes whom God had raised

up to defend his cause in this emergency. The noble Frederick of

Saxony, Luther’s former protector, had been removed by death; but

[199] Duke John, his brother and successor, had joyfully welcomed the

Reformation, and while a friend of peace, he displayed great energy

and courage in all matters relating to the interests of the faith.

The priests demanded that the States which had accepted the

Reformation submit implicitly to Romish jurisdiction. The reformers,

on the other hand, claimed the liberty which had previously

been granted. They could not consent that Rome should again bring

under her control those States that had with so great joy received the

Word of God.

As a compromise it was finally proposed that where the Reformation

had not become established, the edict of Worms should be

rigorously enforced; and that in the evangelical States, where there

would be danger of revolt, no new reform should be introduced,

there should be no preaching upon disputed points, the celebration

of the mass should not be opposed, and no Roman Catholic should

be permitted to embrace Lutheranism. This measure passed the Diet,

to the great satisfaction of the popish priests and prelates.

If this edict were enforced, the Reformation could neither be

extended where as yet it had not reached, nor be established on a

firm foundation where it already existed. Liberty of speech would

be prohibited. No conversions would be allowed. And to these

restrictions and prohibitions the friends of the Reformation were

required at once to submit. The hopes of the world seemed about to

be extinguished. The re-establishment of the papal worship would

inevitably cause a revival of the ancient abuses; and an occasion

would readily be found for completing the destruction of a work that

had already been shaken by fanaticism and dissension.

As the evangelical party met for consultation, one looked to

another in blank dismay. From one to another passed the inquiry,

“What is to be done?” Mighty issues for the world were at stake.

“Should the chiefs of the Reformation submit, and accept the edict?

How easily might the reformers at this crisis, which was truly a

tremendous one, have argued themselves into a wrong course! How [200]

many plausible pretexts and fair reasons might they have found for

submission! The Lutheran princes were guaranteed the free exercise

of their religion. The same boon was extended to all those of their

subjects who, prior to the passing of the measure, had embraced the

reformed views. Ought not this to content them? How many perils

would submission avoid! On what unknown hazards and conflicts

would opposition launch them! Who knows what opportunities the

future may bring? Let us embrace peace; let us seize the olive-branch

Rome holds out, and close the wounds of Germany. With arguments

like these might the reformers have justified their adoption of a

course which would have assuredly issued in no long time in the

overthrow of their cause.

“Happily they looked at the principle on which this arrangement

was based, and they acted in faith. What was that principle?—It was

the right of Rome to coerce conscience and forbid free inquiry. But

were not themselves and their Protestant subjects to enjoy religious

freedom?—Yes, as a favor, specially stipulated for in the arrangement,

but not as a right. As to all outside that arrangement, the

great principle of authority was to rule; conscience was out of court,

Rome was infallible judge, and must be obeyed. The acceptance of

the proposed arrangement would have been a virtual admission that

religious liberty ought to be confined to reformed Saxony; and as to

all the rest of Christendom, free inquiry and the profession of the reformed

faith were crimes, and must be visited with the dungeon and

the stake. Could they consent to localize religious liberty? to have

it proclaimed that the Reformation had made its last convert, had

subjugated its last acre? and that wherever Rome bore sway at this

hour, there her dominion was to be perpetuated? Could the reformers

have pleaded that they were innocent of the blood of those hundreds

and thousands who, in pursuance of this arrangement, would have to

[201] yield up their lives in popish lands? This would have been to betray

at that supreme hour, the cause of the gospel, and the liberties of

Christendom.” Rather would they sacrifice their dominions, their

titles, and their own lives.

“Let us reject this decree,” said the princes. “In matters of

conscience the majority has no power.” The deputies declared that

Germany was indebted to the decree of toleration for the peace which

she enjoyed, and that its abolition would fill the empire with troubles

and divisions. “The Diet is incompetent,” said they, “to do more

than preserve religious liberty until a council meets.” To protect

liberty of conscience is the duty of the State, and this is the limit

of its authority in matters of religion. Every secular government

that attempts to regulate or enforce religious observances by civil

authority is sacrificing the very principle for which the evangelical

Christians so nobly struggled.

The papists determined to put down what they termed daring

obstinacy. They began by endeavoring to cause divisions among

the supporters of the Reformation, and to intimidate all who had

not openly declared in its favor. The representatives of the free

cities were at last summoned before the Diet, and required to declare

whether they would accede to the terms of the proposition. They

pleaded for delay, but in vain. When brought to the test, nearly

one-half their number sided with the reformers. Those who thus

refused to sacrifice liberty of conscience and the right of individual

judgment well knew that their position marked them for future criticism,

condemnation, and persecution. Said one of the delegates,

“We must either deny the Word of God or—be burned.”

King Ferdinand, the emperor’s representative at the Diet, saw

that the decree would cause serious divisions unless the princes

could be induced to accept and sustain it. He therefore tried the art

of persuasion, well knowing that to employ force with such men

would only render them the more determined. He begged them to

accept the decree, assuring them that such an act would be highly [202]

gratifying to the emperor. But these faithful men acknowledged an

authority above that of earthly rulers, and they answered calmly, “We

will obey the emperor in everything that may contribute to maintain

peace and the honor of God.”

In the presence of the Diet, the king at last announced that the

decree was about to be published as an imperial edict, and that

the only course remaining for the elector and his friends was to

submit to the majority. Having thus spoken, he withdrew from the

assembly, giving the reformers no opportunity for deliberation or

reply. In vain they sent messengers entreating him to return. To their

remonstrances he answered only, “It is a settled affair; submission is

all that remains.”

The imperial party were convinced that the Christian princes

would adhere to the Holy Scriptures as superior to human doctrines

and requirements; and they knew that wherever this principle was

accepted, the papacy would eventually be overthrown. But, like

thousands since their time, looking only “at the things which are

seen,” they 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 though weak in numbers,

and at variance with Rome, they had their strength. They appealed

from the decision of the Diet to the Scriptures of truth, and from the

emperor of Germany to the King of Heaven and earth.

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 therefore drawn up, and presented to the Diet:—

“We protest by these presents, before God, our only Creator,

Preserver, Redeemer, and Saviour, and who will one day be our

Judge, as well as before all men and all creatures, that we, for us and [203]

our people, neither consent nor adhere in any manner whatever to

the proposed decree in anything that is contrary to God, to his Word,

to our right conscience, or to the salvation of our souls.... We cannot

assert that when Almighty God calls a man to his knowledge, he

dare not embrace that divine knowledge.... There is no true doctrine

but that which conforms to the Word of God. The Lord forbids

the teaching of any other faith. The Holy Scriptures, with one text

explained by other and plainer texts, are, in all things necessary for

the Christian, easy to be understood, and adapted to enlighten. We

are therefore resolved by divine grace to maintain the pure preaching

of God’s only Word, as it is contained in the scriptures of the Old

and New Testaments, without anything added thereto. This word

is the only truth. It is the sure rule of all doctrine and life, and can

never fail or deceive us. He who builds on this foundation shall

stand against all the powers of hell, whilst all the vanities that are

set up against it shall fall before the face of God.” “We therefore

reject the yoke that is imposed upon 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.”

A deep impression was made upon the Diet. The majority were

filled with amazement and alarm at the boldness of the protesters.

The future appeared to them stormy and uncertain. Dissension, strife,

and bloodshed seemed inevitable. But the reformers, assured of the

justice of their cause, and relying upon the arm of Omnipotence,

were full of courage and firmness.

The Protest denied the right of civil rulers to legislate in matters

between the soul and God, and declared with prophets and apostles,

“We ought to obey God rather than men.” It rejected also the arbitrary

[204] power of the church, and set forth the unerring principle that all

human teaching should be in subjection to the oracles of God. The

protesters had thrown off the yoke of man’s supremacy, and had

exalted Christ as supreme in the church, and his Word in the pulpit.

The power of conscience was set above the State, and the authority

of the Holy Scriptures above the visible church. The crown of

Christ was uplifted above the pope’s tiara and the emperor’s diadem.

The protesters had moreover affirmed their right to freely utter their

convictions of truth. They would not only believe and obey, but

teach what the Word of God presents, and they denied the right of

priest or magistrate to interfere. 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 the dictates of their own

consciences.

The declaration had been made. It was written in the memory of

thousands, and registered in the books of Heaven, where no effort of

man could erase it. All evangelical Germany adopted the Protest as

the expression of its faith. Everywhere men beheld in this declaration

the promise of a new and better era. Said one of the princes to the

Protestants of Spires, “May the Almighty, who has given you grace

to confess energetically, freely, and fearlessly; preserve you in that

Christian firmness until the day of eternity.”

Had the Reformation, after attaining a degree of success, consented

to temporize to secure favor with the world, it would have

been untrue to God and to itself, and would thus have insured its

own destruction. The experience of those noble reformers contains

a lesson for all succeeding ages. Satan’s manner of working against

God and hisWord has not changed; he is still as much opposed to the

Scriptures being made the guide of life as in the sixteenth century. In

our time there is a wide departure from their doctrines and precepts,

and 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 through every means which he can control to destroy [205]

religious liberty. The antichristian power which the protesters of

Spires rejected, is now with renewed vigor seeking to re-establish

its lost supremacy. The same unswerving adherence to the Word of

God manifested at that crisis of the Reformation, is the only hope of

reform today.

There appeared tokens of danger to the Protestants. There were

tokens, also, that the divine hand was stretched out to protect the

faithful. It was about this time that Melancthon hurried his friend

Grynaeus through the streets of Spires to the Rhine, and urged him

to cross the river without delay. Grynaeus, in astonishment, desired

to know the reason for this sudden flight. Said Melancthon, “An

old man of grave and solemn aspect, but who is unknown to me,

appeared before me, and said, ‘In a minute the officers of justice

will be sent by Ferdinand to arrest Grynaeus.’” On the banks of the

Rhine, Melancthon waited until the waters of that stream interposed

between his beloved friend and those who sought his life. When he

saw him on the other side at last, he said, “He is torn from the cruel

jaws of those who thirst for innocent blood.”

Grynaeus had been on intimate terms with a leading papist doctor;

but, having been shocked at one of his sermons, he went to him,

and entreated that he would no longer war against the truth. The

papist concealed his anger, but immediately repaired to the king, and

obtained from him authority to arrest the protester. When Melancthon

returned to his house, he was informed that after his departure

officers in pursuit of Grynaeus had searched it from top to bottom.

He ever believed that the Lord had saved his friend by sending a

holy angel to give him warning.

The Reformation was to be brought into greater prominence

before the mighty ones of the earth. The evangelical princes had

been denied a hearing by King Ferdinand; but they were to be

granted an opportunity to present their cause in the presence of the

[206] emperor and the assembled dignitaries of Church and State. To quiet

the dissensions which disturbed the empire, Charles V., in the year

following the Protest of Spires, convoked a Diet at Augsburg, over

which he announced his intention to preside in person. Thither the

Protestant leaders were summoned.

Great dangers threatened the Reformation; but its advocates still

trusted their cause with God, and pledged themselves to be firm to

the gospel. The Elector of Saxony was urged by his councillors not to

appear at the Diet. The emperor, they said, required the attendance

of the princes in order to draw them into a snare. “Was it not

risking everything to 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.” “Our

God is faithful; he will not abandon us,” said Luther. The elector

set out, with his retinue, for Augsburg. All were acquainted with

the dangers that menaced him, and many went forward with gloomy

countenance and troubled heart. But Luther—who accompanied

them as far as Coburg—revived their sinking faith by singing the

hymn, written on that journey,—“A strong tower is our God.” Many

an anxious foreboding was banished, many a heavy heart lightened,

at the sound of the inspiring strains.

The reformed princes had determined upon having a statement

of their views in systematic form, with the evidence from the Scriptures,

to present before the Diet; and the task of its preparation was

committed to Luther, Melancthon, and their associates. This Confession

was accepted by the Protestants as an exposition of their faith,

and they assembled to affix their names to the important document.

It was a solemn and trying time. The reformers were solicitous that

their cause should not be confounded with political questions; they

felt that the Reformation should exercise no other influence than that

which proceeds from the Word of God. As the Christian princes

advanced to sign the Confession, Melancthon interposed, saying, “It [207]

is for the theologians and ministers to propose these things, while

the authority of the mighty ones of earth is to be reserved for other

matters.” “God forbid,” replied John of Saxony, “that you should

exclude me. I am resolved to do my duty, without being troubled

about my crown. I desire to confess the Lord. My electoral hat and

robes are not so precious to me as the cross of Jesus Christ.” Having

thus spoken he wrote down his name. 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 me.” “Rather would I

renounce my subjects and my States, rather would I quit the country

of my fathers, staff in hand,” he continued, “than to receive any other

doctrine than is contained in this Confession.” Such was the faith

and daring of those men of God.

The appointed time came to appear before the emperor. Charles

V., seated upon his throne, surrounded by the electors and the princes,

gave audience to the Protestant reformers. The confession of their

faith was read. In that august assembly the truths of the gospel were

clearly set forth, and the errors of the papal church were pointed out.

Well has that day been pronounced “the greatest day of the Reformation,

and one of the most glorious in the history of Christianity

and of the world.”

But a few years had passed since the monk of Wittenberg stood

alone at Worms before the national council. Now in his stead were

the noblest and most powerful princes of the empire. Luther had

been forbidden to appear at Augsburg, but he had been present by

his words and prayers. “I thrill with joy,” he 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. Herein

is fulfilled what the Scripture saith, ‘I will declare thy testimony in

the presence of kings.’”

In the days of Paul, the gospel for which he was imprisoned

[208] was thus brought before the princes and nobles of the imperial city.

So on this occasion, “that which the emperor had forbidden to be

preached from the pulpit, was proclaimed in 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. Kings and great

men were the auditory, crowned princes were the preachers, and the

sermon was the royal truth of God.” “Since the apostolic age,” says

a writer,“there has never been a greater work, or a more magnificent

confession of Jesus Christ.”

“All that the Lutherans have said is true, and we cannot deny it,”

declared a papist bishop. “Can you by sound reasons refute the Confession

made by the elector and his allies?” asked another, of Doctor

Eck. “Not with the writings of the apostles and prophets,” was the

reply; “but with the Fathers and councils I can.” “I understand, then,”

responded the questioner, “that the Lutherans are entrenched in the

Scriptures, and we are only outside.” Some of the princes of Germany

were won to the reformed faith. The emperor himself declared

that the Protestant articles were but the truth. The Confession was

translated into many languages, and circulated through all Europe,

and it has been accepted by millions in succeeding generations as

the expression of their faith.

God’s faithful servants were not toiling alone. While “principalities

and powers and wicked spirits in high places” were leagued

against them, the Lord did not forsake his people. Could their eyes

have been opened, they would have seen as marked evidence of

divine presence and aid as was granted to a prophet of old. When

Elisha’s servant pointed his master to the hostile army surrounding

them, and cutting off all opportunity for escape, the prophet prayed,

“Lord, I pray thee, open his eyes, that he may see.” [2 Kings 6:17.]

And, lo, the mountain was filled with chariots and horses of fire,

the army of Heaven stationed to protect the man of God. Thus did

angels guard the workers in the cause of the Reformation.

[209] One of the principles most firmly maintained by Luther was

that there should be no resort to secular power in support of the

Reformation, and no appeal to arms for its defense. 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 should be defended by God alone. The less men meddle

in the work, the more striking would be God’s intervention in its

behalf. All the political precautions suggested were, in his view,

attributable to unworthy fear and sinful mistrust.”

When powerful foes were uniting to overthrow the reformed

faith, and thousands of swords seemed about to be unsheathed

against it, Luther wrote: “Satan is raging; ungodly priests take

counsel together, and we are threatened with war. Exhort the people

to contend earnestly before the throne of the Lord, by faith and

prayer, that our adversaries, being overcome by the Spirit of God,

may be constrained to peace. The most urgent of our wants—the

very first thing we have to do, is to pray; let the people know that

they are at this hour exposed to the edge of the sword and the rage

of the devil; let them pray.”

Again, at a later date, referring to the league contemplated by the

reformed princes, he declared that the only weapon employed in this

warfare should be “the sword of the Spirit.” He wrote to the Elector

of Saxony: “We cannot in our conscience approve of the proposed

alliance. Our Lord Christ is mighty enough, and can well find ways

and means to rescue us from danger, and bring the thoughts of the

ungodly princes to nothing.... Christ is only trying us whether we

are willing to obey his word or no, and whether we hold it for certain

truth or not. We would rather die ten times over than that the gospel

should be a cause of blood or hurt by any act of ours. Let us rather

patiently suffer, and, as the psalmist says, be accounted as sheep

for the slaughter; and instead of avenging or defending ourselves,

leave room for God’s wrath.” “The cross of Christ must be borne. [210]

Let your highness be without fear. We shall do more by our prayers

than all our enemies by their boastings. Only let not your hands be

stained with the blood of your brethren. If the emperor requires us

to be given up to his tribunals, we are ready to appear. You cannot

defend the faith; each one should believe at his own risk and peril.”

From the secret place of prayer came the power that shook the

world in the Great Reformation. There, with holy calmness, the

servants of the Lord set their feet upon the rock of his promises.

During the struggle at Augsburg, Luther did not fail to devote three

hours each day to prayer; and these were taken from that portion of

the day most favorable to study. In the privacy of his chamber he was

heard to pour out his soul before God in words full of adoration, fear,

and hope, as if speaking to a friend. “I know that thou art our Father

and our God,” he said, “and that thou wilt scatter the persecutors

of thy children; for thou art thyself endangered with us. All this

matter is thine, and it is only by thy constraint that we have put our

hands to it. Defend us, then, O Father!” To Melancthon, who was

crushed under the burden of anxiety and fear, he wrote: “Grace and

peace in Christ! In Christ, I say, and not in the world, Amen! I hate

with exceeding hatred those extreme cares which consume you. 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?”

“Christ will not be wanting to the work of justice and truth. He lives,

he reigns; what fear, then, can we have?”

God did listen to the cries of his servants. He gave to princes and

ministers grace and courage to maintain the truth against the rulers

of the darkness of this world. Saith the Lord, “Behold, I lay in Zion

a chief cornerstore, elect, precious, and he that believeth on him

shall not be confounded.” [1 Peter 2:6.] The Protestant reformers

had built on Christ, and the gates of hell could not prevail against

them.