Entry into Worms--Chant for the Dead--Council held by
Charles V--Capito and the Temporisers--Concourse around
Luther--Citation--Hütten to Luther--Proceeds to the
Diet--Saying of Freundsberg--Imposing Assembly--The
Chancellor's Address--Luther's Reply--His Wisdom--Saying of
Charles V--Alarm--Triumph--Luther's Firmness--Insults from
the Spaniards--Council--Luther's Trouble and Prayer--Might
of the Reformation--Luther's Oath to Scripture--The Court of
the Diet--Luther's Address--Three kinds of Writings--He
demands Proof of his Error--Solemn Warnings--He repeats his
Address in Latin--Here I am: I can't do otherwise--The
"weakness" of God--New Attempt.
At length, on the morning of the 16th April, Luther perceived the
walls of the ancient city. All were looking for him, and there was
only one thought in Worms. The young noblemen, Bernard of Hirschfeld
and Albert of Lindenau, with six cavaliers, and other gentlemen in the
suite of the princes, to the number of a hundred, if we may believe
Pallavicini, unable to restrain their impatience, galloped to meet
him, and surrounded him in order to escort him at the moment of his
entry. He approached. Before him pranced the imperial herald decked in
all the insignia of his office. Next came Luther in his humble
carriage. Jonas followed on horseback surrounded by the cavaliers. A
large crowd was waiting in front of the gates. It was near mid-day
when he passed those walls which so many persons had foretold him he
should never leave. It was the dinner hour, but the moment when the
sentinel stationed in the cathedral steeple tolled the signal, every
body ran into the street to see the monk. Thus was Luther in Worms.
[Sidenote: CHANT FOR THE DEAD.]
Two thousand persons accompanied him through the streets: there was a
rush to meet him. The crowd was increasing every moment, and was much
larger than when the emperor made his entry.
Suddenly, relates a historian, a man clad in a singular dress, and
carrying a large cross before him, as is usual at funerals, breaks off
from the crowd, advances towards Luther, and then, in a loud voice,
and with the plaintive cadence which is used in saying mass for the
repose of the souls of the dead, chants the following stanzas as if he
had been determined that the very dead should hear them:--
Advenisti, O desiderabilis!
Quem expectabamus in tenebris![493]
[493] Thou hast arrived--thou whom we longed and waited for in
darkness.
Luther's arrival is celebrated by a _Requiem_. If the story is true,
it was the court fool of one of the dukes of Bavaria who gave Luther
one of those warnings remarkable at once for wisdom and irony, of
which so many instances are furnished by these individuals. But the
clamour of the multitude soon drowned the _De Profundis_ of the
cross-bearer.
The train could scarcely proceed through the moving mass. At length
the imperial herald stopped before the hotel of the Knights of Rhodes.
Here lodged two of the Elector's counsellors, Frederic of Thun and
Philip of Feilitsch, as well as the marshal of the empire, Ulric of
Pappenheim. Luther got out of his carriage, and, on alighting, said,
"The Lord will be my defence."[494]... "I entered Worms," said he
afterwards, "in a covered car in my frock. Everybody ran into the
street to see friar Martin."[495]
[494] Deus stabit pro me. (Pallavicini, i, p. 114.)
[495] L. Op. xvii, p. 587.
The news of his arrival filled the Elector of Saxony and Aleander with
alarm. The young and elegant Archbishop Albert, who held a mean
between those two parties, was amazed at Luther's boldness. "Had I not
had more courage than he," said Luther, "it is true I never should
have been seen in Worms."
Charles V immediately assembled his council. The counsellors in the
emperor's confidence repaired in haste to the palace for they too were
in dismay. "Luther is arrived," said Charles, "what must be done?"
Modo, bishop of Palermo and chancellor of Flanders, if we are to
receive Luther's own statement, replied, "We have long consulted on
this subject. Let your imperial Majesty speedily get rid of this man.
Did not Sigismond cause John Huss to be burnt? There is no obligation
either to give or observe a safe-conduct to a heretic."[496] "No,"
said Charles: "what has been promised must be performed." There was
nothing for it, therefore, but to make the Reformer appear.
[496] ... Dass Ihre Majestät den Luther aufs erste beyseit thäte und
umbringen liess. (Ibid.)
[Sidenote: CAPITO AND THE TEMPORISERS.]
While the councils of the great were thus agitated on the subject of
Luther, there were many men in Worms who rejoiced that they were able
at length to behold this illustrious servant of God. In the first rank
among them was Capito, chaplain and counsellor to the Archbishop of
Mentz. This remarkable man, who a short time before had preached the
gospel in Switzerland with great freedom,[497] thought it due to the
place which he then occupied to pursue a course which exposed him to a
charge of cowardice from the Evangelists, and of dissimulation from
the Romans.[498] He had, however, preached the doctrine of faith
clearly at Mentz, and on his departure had succeeded in supplying his
place by a young preacher full of zeal, named Hedio. In this town, the
ancient see of the primate of the German Church, the word of God was
not bound. The gospel was eagerly listened to: in vain did the monks
strive to preach the gospel after their own way, and employ all the
means in their power in order to arrest the general impulse; they had
no success.[499] But Capito, even while he preached the new doctrine,
laboured to continue in friendship with those who persecuted it. He
flattered himself, with others of the same sentiments, that he would
thus be of great utility to the Church. To hear them talk it might
have been supposed that, if Luther was not burnt, if all the Lutherans
were not excommunicated, it was owing entirely to Capito's influence
over the Archbishop Albert.[500] Cochlœus, dean of Frankfort,
arriving at Worms almost at the same time with Luther, immediately
waited upon Capito, who being, apparently at least, on very good terms
with Aleander, introduced Cochlœus to him, thus serving as a
connecting link between the two greatest enemies of the Reformer.[501]
Capito doubtless thought that he would do great service to the cause
of Christ by all this management; but it cannot be said that any good
resulted from it. The event almost always belies these calculations of
human wisdom, and proves that a decided course, while it is the most
frank, is also the most wise.
[497] See Book viii.
[498] Astutia plusquam vulpina vehementer callidum .... Lutherismum
versutissime dissimulabat. (Cochlœus, p. 36) Exceedingly crafty
having more cunning than a fox: he most astutely disguised his
Lutheranism.
[499] Evangelium audiunt avidissime, verbum Dei alligatum non est...
(Caspar Hedio Zw. Ep., p. 157.)
[500] "Lutherus in hoc districtu dudum esset combustus, Lutherani
αποσυναγωγοι nisi Capito aliter persuasisset principi."
(Ibid., 148.)
[501] Hic (Capito) illum (Cochlœum) insinuavit Hieronymo Aleandro,
nuncio Leonis X. (Cochlœus, p. 36)
[Sidenote: CITATION TO THE DIET.]
Meanwhile the crowd continued around the hotel of Rhodes at which
Luther had alighted. Some looked upon him as a prodigy of wisdom, and
others as a monster of iniquity. The whole town wished to see
him.[502] The first hours were left him to recover from his fatigue,
and converse with his most intimate friends; but as soon as evening
came, counts, barons, knights, gentlemen, ecclesiastics, and citizens
flocked in upon him. All, even his greatest enemies, were struck with
the bold step he had taken, the joy which appeared to animate him, the
power of his eloquence, and the lofty elevation and enthusiasm which
made the influence of this simple monk almost irresistible. Many
attributed this grandeur to something within him partaking of the
divine, while the friends of the pope loudly declared that he was
possessed with a devil.[503] Call followed call, and the crowd of
curious visitors kept Luther standing to a late period of the night.
[502] Eadem die tota civitas solicite confluxit ... (Pallavicini, i,
p. 114.)
[503] Nescio quid divinum suspicabantur: ex adverso alii malo dæmone
obsessum existimabant. (Pallavicini, i, p. 114.)
The next morning, (Friday, 17th April,) Ulric of Pappenheim,
hereditary marshal of the empire, summoned him to appear at four
o'clock, _p. m._, in presence of his imperial Majesty and the States
of the empire. Luther received the summons with profound respect.
Thus every thing is fixed, and Luther is going to appear for Jesus
Christ before the most august assembly in the world. He was not
without encouragement. The ardent knight, Ulric von Hütten, was then
in the castle of Ebernburg. Not being able to appear at Worms, (for
Leo X had asked Charles to send him to Rome bound hand and foot,) he
desired to stretch out a friendly hand to Luther, and on the same day
(17th April) wrote to him, borrowing the words of a king of
Israel:[504] "The Lord hear thee in the day of trouble: the name of
the God of Jacob defend thee: send thee help from the sanctuary, and
strengthen thee out of Zion: remember all thy offerings, and accept
thy burnt sacrifice. O dearly beloved Luther! my respected father,
fear not and be strong. The counsel of the wicked has beset you, they
have opened their mouths upon you like roaring lions. But the Lord
will rise up against the wicked and scatter them. Fight then valiantly
for Christ. As for me I also will fight boldly. Would to God I were
permitted to see the wrinkling of their brows. But the Lord will
cleanse his vine which the wild boar of the forest has laid waste....
May Christ preserve you!"[505]
[504] David, Psalm XX.
[505] Servet te Christus. (L. Op. ii, p. 175.)
Bucer did what Hütten was unable to do: he came from Ebernburg to
Worms, and remained the whole time beside his friend.[506]
[506] Bucerus eodem venit. (M. Adam, Vit. Buceri. p. 212.)
[Sidenote: LUTHER PROCEEDS TO THE DIET.]
Four o'clock having struck, the marshal of the empire presented
himself. It was necessary to set out, and Luther made ready. He was
moved at the thought of the august congress before which he was going
to appear. The herald walked first, after him the marshal, and last
the Reformer. The multitude thronging the streets was still more
numerous than on the previous evening. It was impossible to get on;
it was in vain to cry, Give place: the crowd increased. At length, the
herald seeing the impossibility of reaching the town hall caused some
private houses to be opened, and conducted Luther through gardens and
secret passages to the place of meeting.[507] The people perceiving
this rushed into the houses on the steps of the monk of Wittemberg, or
placed themselves at the windows which looked into the gardens, while
great numbers of persons got up on the roofs. The tops of the houses,
the pavement, every place above and below was covered with
spectators.[508]
[507] Und ward also durch heimliche Gänge-geführt. (L. Op. (L.) xvii,
p. 574.)
[508] Doch lief das Volk häufig zu, und stieg sogar auf Dächer. (Seck.
348.)
Arrived at length at the town, Luther and those who all accompanied
him were again unable, because of the crowd, to reach the door. Give
way! give way! Not one stirred. At last the imperial soldiers forced a
passage for Luther. The people rushed forward to get in after him, but
the soldiers kept them back with their halberds. Luther got into the
interior of the building, which was completely filled with people. As
well in the antechambers as at the windows there were more than five
thousand spectators--German, Italian, Spanish, etc. Luther advanced
with difficulty. As he was at length approaching the door, which was
to bring him in presence of his judges, he met a valiant knight, the
celebrated general, George of Freundsberg, who, four years afterwards,
at the head of the German lansquenets couched his lance on the field
of Pavia, and bearing down upon the left wing of the French army,
drove it into the Tessino, and in a great measure decided the
captivity of the king of France. The old general, seeing Luther pass,
clapped him on the shoulder, and shaking his head, whitened in battle,
kindly said to him, "Poor monk, poor monk, you have before you a
march, and an affair, the like to which neither I nor a great many
captains have ever seen in the bloodiest of our battles. But if your
cause is just, and you have full confidence in it, advance in the name
of God and fear nothing. God will not forsake you."[509] A beautiful
homage borne by warlike courage to courage of intellect. It is the
saying of a king,[510] "_He that ruleth his spirit is greater than he
that taketh a city._"
[509] Münchlein, Münchlein, du gehest jetzt einen Gang, einen solchen
Stand zu thun, dergleichen Ich und mancher Obrister, auch in unser
allerernestesten Schlacht-Ordnung nicht gethan haben ... (Ibid.)
[510] Proverbs, xvi, 32.
[Sidenote: LUTHER BEFORE THE DIET.]
At length the doors of the hall being opened, Luther entered, and many
persons not belonging to the Diet made their way in along with him.
Never had man appeared before an assembly so august. The emperor
Charles V, whose dominions embraced the old and the new world; his
brother, the Archduke Ferdinand; six electors of the empire, whose
descendants are now almost all wearing the crown of kings; twenty-four
dukes, the greater part of them reigning over territories of greater
or less extent, and among whom are some bearing a name which will
afterwards become formidable to the Reformation (the Duke of Alva, and
his two sons); eight margraves; thirty archbishops, bishops, or
prelates; seven ambassadors, among them those of the kings of France
and England; the deputies of ten free towns; a great number of
princes, counts, and sovereign barons; the nuncios of the pope; in
all, two hundred and four personages. Such was the court before which
Martin Luther appeared.
This appearance was in itself a signal victory gained over the papacy.
The pope had condemned the man; yet here he stood before a tribunal
which thus far placed itself above the pope. The pope had put him
under his ban, debarring him from all human society, and yet here he
was convened in honourable terms, and admitted before the most august
assembly in the world. The pope had ordered that his mouth should be
for ever mute, and he was going to open it before an audience of
thousands, assembled from the remotest quarters of Christendom. An
immense revolution had thus been accomplished by the instrumentality
of Luther. Rome was descending from her throne, descending at the
bidding of a monk.
Some of the princes seeing the humble son of the miner of Mansfeld
disconcerted in presence of the assembly of kings, kindly approached
him; and one of them said, "_Fear not them who can kill the body, but
cannot kill the soul._" Another added, "_When you will be brought
before kings it is not you that speak but the Spirit of your Father
that speaketh in you._"[511] Thus, the Reformer was consoled in the
very words of his Master, by the instrumentality of the rulers of the
world.
[511] Einige aus denen Reichs-Gliedern sprachen Ihm einen Muth, mit
Christi Worten ein ... (Matthew, x, 20, 28. Seckend. p. 348.)
During this time, the guards were making way for Luther, who advanced
till he came in front of the throne of Charles V. The sight of the
august assembly seemed for a moment to dazzle and overawe him. All
eyes were fixed upon him. The agitation gradually calmed down into
perfect silence. "Don't speak before you are asked," said the marshal
of the empire to him and withdrew.
[Sidenote: THE CHANCELLOR'S ADDRESS AND LUTHER'S REPLY.]
After a moment of solemn stillness, John of Eck, the chancellor of the
Archbishop of Trèves, a friend of Aleander, and who must not be
confounded with the theologian of the same name, rose up and said, in
a distinct and audible voice, first in Latin and then in German,
"Martin Luther, his sacred and invincible imperial Majesty has cited
you before his throne, by the advice and counsel of the States of the
holy Roman empire, in order to call upon you to answer these two
questions: First, Do you admit that these books were composed by
you?"--At the same time the imperial orator pointed to about twenty
books lying on the table in the middle of the hall in front of
Luther--"I did not exactly know how they had procured them," says
Luther, in relating the circumstance. It was Aleander who had taken
the trouble. "Secondly," continued the chancellor, "do you mean to
retract these books and their contents, or do you persist in the
things which you have advanced in them?"
Luther, without hesitation, was going to reply in the affirmative to
the former question, when his counsel, Jerôme Schurff, hastily
interfering, called out, "Read the titles of the books."[512] The
chancellor going up to the table read the titles. The list contained
several devotional works not relating to controversy.
[512] "Legantur tituli librorum." (L. Op. (L.) xvii, p. 588.)
After the enumeration, Luther said, first in Latin, and then in
German.
"Most gracious Emperor! Gracious Princes and Lords!
"His imperial Majesty asks me two questions.
"As to the first, I acknowledge that the books which have been named
are mine: I cannot deny them.
"As to the second, considering that is a question which concerns faith
and the salvation of souls, a question in which the Word of God is
interested, in other words, the greatest and most precious treasure
either in heaven or on the earth,[513] I should act imprudently were I
to answer without reflection. I might say less than the occasion
requires, or more than the truth demands, and thus incur the guilt
which our Saviour denounced when he said, '_Whoso shall deny me before
men, him will I deny before my Father who is in Heaven_.' Wherefore, I
pray your imperial Majesty, with all submission, to give me time that
I may answer without offence to the Word of God."
[513] Weil dies eine Frage vom Glauben und der Seelen Seligkeit ist,
und Gottes Wort belanget ... (Ibid.)
[Sidenote: ALARMING REPORT.]
This reply, far from countenancing the idea that there was any
hesitation in Luther, was worthy of the Reformer and the assembly. It
became him to show calmness and circumspection in so grave a matter,
and to refrain on this solemn moment from every thing that might seem
to indicate passion or levity. Moreover, by taking a suitable time, he
would thereby the better prove the immovable firmness of his
resolution. History shows us many men who, by a word uttered too
hastily, brought great calamities on themselves, and on the world.
Luther curbs his naturally impetuous character; restrains a tongue
always ready to give utterance; is silent when all the feelings of his
heart are longing to embody themselves in words. This self restraint,
this calmness, so extraordinary in such a man, increased his power a
hundred-fold, and put him into a position to answer afterwards with a
wisdom, power, and dignity which will disappoint the expectation of
his enemies, and confound their pride and malice.
Nevertheless, as he had spoken in a respectful and somewhat subdued
tone, several thought he was hesitating and even afraid. A ray of hope
gleamed into the souls of the partizans of Rome. Charles, impatient to
know the man whose words shook the empire, had never taken his eye off
him. Now turning towards one of his courtiers, he said with disdain,
"Assuredly that is not the man who would ever make me turn
heretic."[514] Then rising up, the young emperor withdrew with his
ministers to the council chamber: the electors with the princes were
closeted in another, and the deputies of the free towns in a third.
The Diet when it again met, agreed to grant Luther's request. It was a
great mistake in men under the influence of passion. "Martin Luther,"
said the chancellor of Trèves, "his imperial Majesty, in accordance
with the goodness which is natural to him, is pleased to grant you
another day, but on condition that you give your reply verbally and
not in writing."
[514] "Hic certe nunquam efficeret ut hæreticus evaderem."
(Pallavicini. i, p. 115.)
Then the imperial herald advanced and reconducted Luther to his hôtel.
Menaces and cheers succeeded each other as he passed along. The most
unfavourable reports were circulated among Luther's friends. "The Diet
is dissatisfied," said they, "the envoys of the pope triumph, the
Reformer will be sacrificed." Men's passions grew hot. Several
gentlemen hastened to Luther's lodgings. "Doctor," asked they in deep
emotion, "how does the matter stand? It is confidently said that they
mean to burn you."[515] "That won't be," continued they, "or they
shall pay for it with their lives."--"And that would have been the
result," said Luther, twenty years later at Eisleben, when quoting
these expressions.
[515] Wie geht's? man sagt sie wollen euch verbrennen ... (L. Op. L.
xvii, p. 588.)
On the other hand, Luther's enemies were quite elated. "He has asked
time," said they; "he will retract. When at a distance he spoke
arrogantly, but now his courage fails him.... He is vanquished."
[Sidenote: VIOLENCE OF THE SPANIARDS.]
Luther, perhaps, was the only tranquil person in Worms. A few moments
after his return from the Diet, he wrote to the imperial counsellor
Cuspianus. "I write you from the midst of tumult, (meaning, probably,
the noise of the crowd outside his hotel;) I have, within this hour,
appeared before the emperor and his brother.[516] I have acknowledged
the authorship, and declared that to-morrow I will give my answer
concerning retractation. By the help of Jesus Christ, not one iota of
all my works will I retract."[517]
[516] "Hac hora coram Cæsare et fratre Romano constiti." (L. Ep. i, p.
587.)
[517] "Verum ego ne apicem quidem revocabo." (Ibid.)
The excitement of the people and of the foreign troops increased every
hour. While parties were proceeding calmly to the business of the
Diet, others were coming to blows in the streets. The Spanish
soldiers, proud and merciless, gave offence by their insolence to the
burghers of the town. One of these satellites of Charles, finding in a
bookseller's shop the papal bull, with a commentary on it by Hütten,
took and tore it to pieces, and then trampled the fragments under his
feet. Others, having discovered several copies of Luther's 'Captivity
of Babylon,' carried them off and tore them. The people, indignant,
rushed upon the soldiers, and obliged them to take flight. On another
occasion, a Spanish horseman, with drawn sword, was seen in one of the
principal streets of Worms in pursuit of a German who was fleeing
before him, while the people durst not interfere.[518]
[518] Kappens Ref. Urkunden ii, p. 448.
Some politicians thought they had discovered a method of saving
Luther. "Recant your errors in doctrine," said they to him; "but
persist in all you have said against the pope and his court, and you
are safe." Aleander shuddered at this advice. But Luther, immovable in
his purpose, declared that he set little value on a political reform,
if not founded on faith.
The 18th of April having arrived, Glapio, the Chancellor Eck, and
Aleander, met at an early hour, by order of Charles V, to fix the
course of procedure in regard to Luther.
[Sidenote: LUTHER'S WRESTLING AND PRAYER.]
Luther had been for a moment overawed on the evening before when he
had to appear before so august an assembly. His heart had been
agitated at the sight of so many princes before whom great kingdoms
humbly bent the knee. The thought that he was going to refuse
obedience to men whom God had invested with sovereign power gave him
deep concern; and he felt the necessity of seeking strength from a
higher source. "He who, attacked by the enemy, holds the shield of
faith," said he one day, "is like Perseus holding the head of the
Gorgon, on which whoever looked, that moment died. So ought we to hold
up the Son of God against the snares of the devil."[519] On this
morning of the 18th April, he had moments of trouble, when the face
of God was hid from him. His faith becomes faint; his enemies seem to
multiply before him; his imagination is overpowered.... His soul is
like a ship tossed by a violent tempest, now plunged to the depths of
the sea, and again mounting up towards heaven. At this hour of bitter
sorrow, when he drinks the cup of Christ, and feels as it were in a
garden of Gethsemane, he turns his face to the ground, and sends forth
broken cries, cries which we cannot comprehend, unless we figure to
ourselves the depth of the agony from which they ascended up to
God.[520] "God Almighty! God Eternal! how terrible is the world! how
it opens its mouth to swallow me up! and how defective my confidence
in thee! How weak the flesh, how powerful Satan! If I must put my hope
in that which the world calls powerful, I am undone!... The knell is
struck,[521] and judgment is pronounced!... O God! O God! O thou, my
God! assist me against all the wisdom of the world! Do it: Thou must
do it.... Thou alone ... for it is not my work, but Thine. I have
nothing to do here; I have nothing to do contending thus with the
mighty of the world! I, too, would like to spend tranquil and happy
days. But the cause is Thine: and it is just and everlasting! O Lord!
be my help! Faithful God, immutable God! I trust not in any man. That
were vain. All that is of man vacillates! All that comes of man gives
way. O God, O God, dost thou not hear?... My God! art thou dead?...
No, thou canst not die! Thou only hidest Thyself. Thou hast chosen me
for this work. I know it! Act, then, O God!... Stand by my side, for
the sake of thy well beloved Son Jesus Christ, who is my defence, my
buckler, and my fortress."
[519] "Also sollen wir den Sohn Gottes als Gorgonia Haupt..." (L. Op.
(W.) xxii, p. 1659.)
[520] L. Op. (L.) xvii, p. 589.
[521] "Die Glocke ist schon gegossen." (Ibid.) The affair is decided.
After a moment of silence and wrestling, he continues thus: "Lord,
where standest thou?... O, my God, where art thou?... Come! come! I am
ready!... I am ready to give up my life for thy truth ... patient as a
lamb. For the cause is just, and it is thine!... I will not break off
from thee either now or through eternity!... And though the world
should be filled with devils, though my body, which however is the
work of thy hands, should bite the dust, be racked on the wheel, cut
in pieces ... ground to powder ... my soul is thine.[522] Yes, thy
Word is my pledge. My soul belongs to thee, and will be eternally near
thee.... Amen.... O God, help me.... Amen."
[522] "Die Seele est dien." (Ibid.)
[Sidenote: RETURN TO THE DIET.]
This prayer explains Luther and the Reformation. History here lifts
the veil of the sanctuary, and shows us the secret place whence
strength and courage were imparted to this humble man, who was the
instrument of God in emancipating the soul and the thoughts of men,
and beginning a new era. Luther and the Reformation are here seen in
actual operation. We perceive their most secret springs. We discover
where their power lay. This meditation by one who is sacrificing
himself to the cause of truth, is found among the collection of pieces
relating to Luther's appearance at Worms, under number XVI, among
safe-conducts, and other documents of a similar description. Some of
his friends doubtless extended it, and so have preserved it to us. In
my opinion, it is one of the finest documents on record.
Luther, after he had thus prayed, found that peace of mind without
which no man can do anything great. He read the Word of God; he
glanced over his writings, and endeavoured to put his reply into
proper shape. The thought that he was going to bear testimony to Jesus
Christ and his Word, in presence of the emperor and the empire, filled
his heart with joy. The moment of appearance was drawing near; he went
up with emotion to the sacred volume, which was lying open on his
table, put his left hand upon it, and lifting his right toward heaven,
swore to remain faithful to the gospel, and to confess his faith
freely, should he even seal his confession with his blood. After doing
so, he felt still more at peace.
[Sidenote: LUTHER'S ADDRESS.]
At four o'clock the herald presented himself and conducted him to the
place where the Diet sat. The general curiosity had increased, for the
reply behoved to be decisive. The Diet being engaged, Luther was
obliged to wait in the court in the middle of an immense crowd, who
moved to and fro like a troubled sea, and pressed the Reformer with
its waves. The doctor spent two long hours amid this gazing multitude.
"I was not used," says he, "to all these doings and all this
noise."[523] It would have been a sad preparation for an ordinary man.
But Luther was with God. His eye was serene, his features unruffled;
the Eternal had placed him upon a rock. Night began to fall, and the
lamps were lighted in the hall of the Diet. Their glare passed through
the ancient windows and shone into the court. Every thing assumed a
solemn aspect. At last the doctor was introduced. Many persons entered
with him, for there was an eager desire to hear his answer. All minds
were on the stretch waiting impatiently for the decisive moment which
now approached. This time Luther was free, calm, self-possessed, and
showed not the least appearance of being under constraint. Prayer had
produced its fruits. The princes having taken their seats, not without
difficulty, for their places were almost invaded, and the monk of
Wittemberg again standing in front of Charles V, the chancellor of the
Elector of Trêves rose up, and said:--
"Martin Luther! you yesterday asked a delay, which is now expired.
Assuredly it might have been denied you, since every one ought to be
sufficiently instructed in matters of faith to be able always to
render an account of it to whosoever asks,--you above all, so great
and able a doctor of Holy Scripture.... Now, then, reply to the
question of his Majesty, who has treated you with so much mildness. Do
you mean to defend your books out and out, or do you mean to retract
some part of them?"
[523] Des Getümmels und Wesens war Ich gar nicht gewohnt. (L. Op.
xvii, p. 535, 588.)
These words, which the chancellor had spoken in Latin, he repeated in
German.
"Then doctor Martin Luther," say the Acts of Worms, "replied in the
most humble and submissive manner. He did not raise his voice; he
spoke not with violence, but with candour, meekness, suitableness, and
modesty, and yet with great joy and Christian firmness."[524]
[524] "Schreyt nicht sehr noch heftig, sondern redet fein, sittich,
züchtig and bescheiden.... (L. Op. (L.) xvii, p. 576.)
"Most serene Emperor! illustrious princes, gracious lords," said
Luther, turning his eyes on Charles and the assembly, "I this day
appear humbly before you, according to the order which was given me
yesterday, and by the mercies of God I implore your Majesty and august
Highnesses to listen kindly to the defence of a cause which I am
assured is righteous and true. If from ignorance I am wanting in the
usages and forms of courts, pardon me; for I was not brought up in the
palaces of kings, but in the obscurity of a cloister.
"Yesterday two questions were asked me on the part of his imperial
Majesty: the first, if I was the author of the books whose titles were
read; the second, if I was willing to recal or to defend the doctrine
which I have taught in them. I answered the first question, and I
adhere to my answer.
"As to the second, I have composed books on very different subjects.
In some I treat of faith and good works in a manner so pure, simple,
and christian, that my enemies even, far from finding any thing to
censure, confess that these writings are useful, and worthy of being
read by the godly. The papal bull, how severe soever it may be,
acknowledges this. Were I then to retract these what should I do?...
Wretch! I should be alone among men abandoning truths which the
unanimous voice of my friends and enemies approves, and opposing what
the whole world glories in confessing.
[Sidenote: LUTHER'S ADDRESS.]
"In the second place, I have composed books against the papacy, books
in which I have attacked those who, by their false doctrine, their bad
life, and scandalous example, desolate the Christian world, and
destroy both body and soul. Is not the fact proved by the complaints
of all who fear God? Is it not evident that the human laws and
doctrines of the popes entangle, torture, martyr the consciences of
the faithful, while the clamant and never-ending extortions of Rome
engulph the wealth and riches of Christendom, and particularly of this
illustrious kingdom?
"Were I to retract what I have written on this subject what should I
do?... What but fortify that tyranny, and open a still wider door for
these many and great iniquities?[525] Then, breaking forth with more
fury than ever, these arrogant men would be seen increasing, usurping,
raging more and more. And the yoke which weighs upon the Christian
people would by my retractation not only be rendered more severe, but
would become, so to speak, more legitimate; for by this very
retractation it would have received the confirmation of your most
serene Majesty and of all the States of the holy empire. Good God! I
should thus be as it were an infamous cloak destined to hide and cover
all sorts of malice and tyranny.
[525] "Nicht allein die Fenster, sondern auch Thür und Thör aufthäte."
(L. Op. (L.) xvii, p 373.)
"Thirdly and lastly, I have written books against private individuals
who wished to defend Roman tyranny and to destroy the faith. I confess
frankly that I have perhaps attacked them with more violence than
became my ecclesiastical profession. I do not regard myself as a
saint; but no more can I retract these books: because, by so doing, I
should sanction the impiety of my opponents, and give them occasion to
oppress the people of God with still greater cruelty.
"Still I am a mere man and not God; and I will defend myself as Jesus
Christ did. He said, '_If I have spoken evil, bear witness of the
evil_,' (John, xviii, 23.) How much more should I, who am but dust and
ashes and so apt to err, desire every one to state what he can against
my doctrine?
"Wherefore, I implore you, by the mercies of God, you, most serene
Emperor, and you, most illustrious princes, and all others of high or
low degree, to prove to me by the writings of the prophets and the
apostles that I am mistaken. As soon as this shall have been proved, I
will forthwith retract all my errors, and be the first to seize my
writings and cast them into the flames.
[Sidenote: LUTHER'S ADDRESS.]
"What I have just said shows clearly, I think, that I have well
considered and weighed the dangers to which I expose myself; but, far
from being alarmed, it gives me great joy to see that the gospel is
now, as in former times, a cause of trouble and discord. This is the
characteristic and the destiny of the Word of God. '_I came not to
send peace, but a sword_,' said Jesus Christ. (Matt. x, 34.) God is
wonderful and terrible in working: let us beware, while pretending to
put a stop to discord, that we do not persecute the holy Word of God,
and bring in upon ourselves a frightful deluge of insurmountable
dangers, present disasters, and eternal destruction.... Let us beware
that the reign of this young and noble prince, the Emperor Charles, on
whom, under God, we build such high hopes, do not only begin, but also
continue and end under the most fatal auspices. I might cite examples
taken from the oracles of God," continues Luther, speaking in presence
of the greatest monarch in the world with the noblest courage, "I
might remind you of the Pharaohs, the kings of Babylon, and of Israel,
who never laboured more effectually for their ruin than when by
counsels, apparently very wise, they thought they were establishing
their empire. '_God removeth the mountains, and they know not._' (Job,
ix, 5.)
"If I speak thus, it is not because I think such great princes have
need of my counsels, but because I wish to restore to Germany what she
has a right to expect from her children. Thus, commending myself to
your august Majesty and your serene Highnesses, I humbly supplicate
you not to allow the hatred of my enemies to bring down upon me an
indignation which I have not deserved."[526]
[526] This address, as well as all the expressions quoted, are taken
literally from authentic documents. (See L. Op. (L.) xvi, p. 776-780.)
Luther had spoken these words in German, modestly, but also with much
warmth and firmness.[527] He was ordered to repeat them in Latin. The
emperor had no liking for German. The imposing assembly which
surrounded the Reformer, the noise and excitement, had fatigued him.
"I was covered with perspiration," says he, "heated by the crowd,
standing in the midst of the princes." Frederick de Thun, confidential
counsellor of the Elector of Saxony, stationed by his master's order
behind the Reformer, to take care that he was not taken by surprise or
overborne, seeing the condition of the poor monk, said to him, "If you
cannot repeat your address, that will do, doctor." But Luther, having
paused a moment to take breath, resumed, and pronounced his address in
Latin, with the same vigour as at first.[528]
[527] "Non clamose at modeste, non tamen sine Christianâ animositate
et constantiâ." (L. Op. Lat. ii. p. 165.) Not clamorously, but
modestly; yet not without Christian warmth and firmness.
[528] L. Op. Lat. ii, p. 165-167.
"This pleased the Elector Frederick exceedingly," relates the
Reformer.
[Sidenote: HERE I AM. I CANNOT DO OTHERWISE.]
As soon as he had ceased, the Chancellor of Trêves, the orator of the
Diet, said to him, indignantly, "You have not answered the question
which was put to you. You are not here to throw doubt on what has been
decided by Councils. You are asked to give a clear and definite reply.
Will you, or will you not retract?" Luther then replied, without
hesitation, "Since your most serene Majesty, and your high
Mightinesses, call upon me for a simple, clear, and definite answer, I
will give it;[529] and it is this: I cannot subject my faith either to
the pope or to councils, because it is clear as day that they have
often fallen into error, and even into great self-contradiction. If,
then, I am not disproved by passages of Scripture, or by clear
arguments; if I am not convinced by the very passages which I have
quoted, and so bound in conscience to submit to the word of God, _I
neither can nor will retract any thing_, for it is not safe for a
Christian to speak against his conscience." Then, looking around on
the assembly before which he was standing, and which held his life in
its hands, "HERE I AM," says he, "I CANNOT DO OTHERWISE: GOD HELP ME.
AMEN."[530]
[529] Dabo illud neque dentatum, neque cornutum. (Ibid., p. 166.) I
will give it without either teeth or horns.
[530] Hier stehe, ich: Ich kan nicht anders: Gott helfe mir! Amen. (L.
Op. (L.) xvii, p. 580.)
Thus Luther, constrained to obey his faith, led by his conscience to
death, impelled by the noblest necessity, the slave of what he
believes, but in this slavery supremely free, like to the ship tossed
by a fearful tempest, which, in order to save something more precious
than itself, is voluntarily allowed to dash itself to pieces against a
rock, pronounces these sublime words, which have not lost their
thrilling effect after the lapse of three centuries; thus speaks a
monk before the emperor and the magnates of the empire, and this poor
and feeble individual standing alone, but leaning on the grace of the
Most High, seems greater and stronger than them all. His word has a
power against which all these mighty men can do nothing. The empire
and the Church, on the one side, the obscure individual, on the other,
have been confronted. God had assembled these kings and prelates that
he might publicly bring their wisdom to nought. They have lost the
battle, and the consequences of their defeat will be felt in all
nations, and during all future ages.
[Sidenote: LUTHER VICTORIOUS.]
The assembly were amazed. Several princes could scarcely conceal their
admiration. The emperor, changing his first impression, exclaimed,
"The monk speaks with an intrepid heart and immovable courage."[531]
The Spaniards and Italians alone felt disconcerted, and soon began to
deride a magnanimity which they could not appreciate.
[531] Der Mönch redet unerschrocken, mit getrostem Muth! (Seckend. p.
350.)
After the Diet had recovered from the impression produced by the
address, the chancellor resumed: "If you do not retract, the emperor
and the states of the empire will consider what course they must adopt
towards an obstinate heretic." At these words, Luther's friends
trembled, but the monk again said, "God help me; for I can retract
nothing."[532]
[532] L. Op. (W.) xv, 2286.
Luther then withdraws, and the princes deliberate. Every one felt that
the moment formed a crisis in Christendom. The yea or nay of this monk
was destined, perhaps for ages, to determine the condition of the
Church and the world. It was wished to frighten him, but the effect
had been to place him on a pedestal in presence of the nation. It was
meant to give more publicity to his defeat, and all that had been done
was to extend his victory. The partisans of Rome could not submit to
bear their humiliation. Luther was recalled, and the orator thus,
addressed him: "Martin, you have not spoken with the modesty which
became your office. The distinction you have made between your books
was useless, for if you retract those which contain errors, the empire
will not allow the others to be burnt. It is extravagant to insist on
being refuted from Scripture, when you revive heresies which were
condemned by the universal Council of Constance. The emperor,
therefore, orders you to say simply, Do you mean to maintain what you
have advanced, or do you mean, to retract any part of it--yes, or no?"
"I have no other answer than that which I have already given," replied
Luther calmly. He was now understood. Firm as a rock, all the billows
of human power had dashed against him in vain. The vigour of his
eloquence, his intrepid countenance, the flashing of his eye, the
immovable firmness imprinted in bold lineaments on his German
features, had produced the deepest impression on this illustrious
assembly. There was no longer any hope. Spaniards, Belgians, and even
Romans were mute. The monk was victorious over earthly grandeur. He
had negatived the Church and the empire. Charles rose up, and all the
assembly with him. "The Diet will meet to-morrow morning to hear the
emperor's decision," said the chancellor, with a loud voice.
[Sidenote: VICTORY. TUMULT AND CALM.]