The Great Controversy
by Ellen G. White
Chapter 8: Luther Before the Diet
A new emperor, Charles V, had ascended the throne of
Germany, and the emissaries of Rome hastened to present their congratulations
and induce the monarch to employ his power against the Reformation. On the
other hand, the elector of Saxony, to whom Charles was in great degree indebted
for his crown, entreated him to take no step against Luther until he should
have granted him a hearing. The emperor was thus placed in a position of great
perplexity and embarrassment. The papists would be satisfied with nothing short
of an imperial edict sentencing Luther to death. The elector had declared
firmly that "neither his imperial majesty nor any 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. {GC 145.1}
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 [146] ecclesiastics, flushed with
their conscious superiority in rank and power; courtly knights and their armed
retainers; and ambassadors from foreign and distant lands,—all
gathered at Worms. Yet in that vast assembly the subject that excited the
deepest interest was the cause of the Saxon Reformer. {GC 145.2}
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. {GC 146.1}
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 [147] urgent manner, remonstrated with
Charles against Luther's appearance at Worms. About this time the bull
declaring Luther's excommunication was published; and this, coupled with the
representations of the legate, induced the emperor to yield. He wrote to the
elector that if Luther would not retract, he must remain at Wittenberg. {GC 146.2}
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. {GC
147.1}
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. [148] {GC 147.2}
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
heretics." {GC 148.1}
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. {GC 148.2}
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. {GC 148.3}
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 [149]
continually shining upon the Scriptures, and new truths have been constantly
unfolding. {GC 148.4}
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. {GC 149.1}
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: {GC 149.2}
"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. [150] {GC 149.3}
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 his words. {GC 150.1}
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. {GC 150.2}
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. 4. {GC 150.3}
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 to Worms. {GC
150.4}
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 [151]
condemnation 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. {GC 150.5}
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 Wittenberg. {GC
151.1}
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. [152] {GC 151.2}
At Erfurt, Luther was received with honor. Surrounded by
admiring crowds, he passed through the streets that he had often traversed with
his beggar's wallet. He visited his convent cell, and thought upon the
struggles through which the light now flooding Germany had been shed upon his
soul. He was urged to preach. This he had been forbidden to do, but the herald
granted him permission, and the friar who had once been made the drudge of the
convent, now entered the pulpit. {GC 152.1}
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." {GC 152.2}
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. {GC 152.3}
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. [153]
{GC 152.4}
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. {GC 153.1}
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, ch. 7. {GC 153.2}
Upon his arrival at Worms, a vast crowd flocked to the gates
to welcome him. So great a concourse had not assembled to greet the emperor
himself. The excitement was intense, and from the midst of the throng a shrill
and plaintive voice chanted a funeral dirge as a warning to Luther of the fate
that awaited him. "God will be my defense," said he, as he alighted
from his carriage. {GC
153.3}
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 [154]
observe the 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 heard. {GC 153.4}
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." {GC 154.1}
On the following day Luther was summoned to attend the Diet.
An imperial officer was appointed to conduct him to the hall of audience; yet
it was with difficulty that he reached the place. Every avenue was crowded with
spectators eager to look upon the monk who had dared resist the authority of
the pope. {GC 154.2}
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 [155]
nothing. God will not forsake thee."—D'Aubigne, b. 7, ch. 8. {GC 154.3}
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. {GC 155.1}
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. {GC 155.2}
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 [156] 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. {GC
155.3}
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. {GC 156.1}
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. {GC 156.2}
"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 [157]
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. {GC 156.3}
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. {GC 157.1}
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 gospel, and [158] freely to confess
his faith, even should he seal his testimony with his blood."—Ibid.,
b. 7, ch. 8. {GC 157.2}
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. {GC 158.1}
"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. {GC 158.2}
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. [159]
{GC 158.3}
"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. {GC 159.1}
"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. {GC 159.2}
Luther had spoken in German; he was now requested to repeat
the same words in Latin. Though exhausted by the previous effort, he complied,
and again delivered his speech, with the same clearness and energy as at the
first. God's providence directed in this matter. The minds of many of the
princes were so blinded by error and superstition that at the first delivery
they did not see the force of Luther's reasoning; but the repetition enabled
them to perceive clearly the points presented. [160] {GC 159.3}
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?" {GC
160.1}
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. {GC 160.2}
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. {GC 160.3}
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. [161]
The 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. {GC 160.4}
The partisans of Rome had been worsted; their cause appeared
in a most unfavorable light. They sought to maintain their power, not by
appealing to the Scriptures, but by a resort to threats, Rome's unfailing
argument. Said the spokesman of the Diet: "If you do not retract, the
emperor and the states of the empire will consult what course to adopt against
an incorrigible heretic." {GC 161.1}
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, ch. 8. {GC 161.2}
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.
{GC 161.3}
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 [162] time inspired both friends and
foes with awe and wonder. The Spirit of God had been present in that council,
impressing the hearts of the chiefs of the empire. Several of the princes
boldly acknowledged the justice of Luther's cause. Many were convinced of the
truth; but with some the impressions received were not lasting. There was
another class who did not at the time express their convictions, but who,
having searched the Scriptures for themselves, at a future time became fearless
supporters of the Reformation. {GC 161.4}
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. {GC 162.1}
As the legate perceived the effect produced by Luther's
speech, he feared, as never before, for the security of the Romish power, and
resolved to employ every means at his command to effect the Reformer's
overthrow. With all the eloquence and diplomatic skill for which he was so
eminently distinguished, he represented to the youthful emperor the folly and
danger of sacrificing, in the cause of an insignificant monk, the friendship
and support of the powerful see of Rome. {GC 162.2}
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, [163] my friends, 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. {GC 162.3}
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. {GC 163.1}
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. {GC 163.2}
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 [164]
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. {GC 163.3}
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. {GC 164.1}
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. {GC 164.2}
Rumors of the designs against Luther were widely circulated,
causing great excitement throughout the city. The [165]
Reformer 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 throne. {GC 164.3}
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. {GC 165.1}
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 [166] would rather give up my body, my
blood, and my life."— D'Aubigne, b. 7, ch. 10. {GC 165.2}
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. {GC 166.1}
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. {GC 166.2}
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. {GC 166.3}
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 [167] 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. {GC 166.4}
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. {GC 167.1}
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. {GC 167.2}
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. [168] 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. {GC 167.3}
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. {GC
168.1}
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. {GC 168.2}
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 [169] 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. {GC 168.3}
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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. {GC
169.1}
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 [170]
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. {GC 169.2}
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"The Swiss Reformer"
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