righteousness, and righteousness sin. How successful has been his work!
How often censure and reproach are cast upon God’s faithful servants
because they will stand fearlessly in defense of the truth! Men who are
but agents of Satan are praised and flattered, and even looked upon as
martyrs, while those who should be respected and sustained for their
fidelity to God, are left to stand alone, under suspicion and distrust.
Counterfeit holiness, spurious sanctification, is still doing its work of
deception. Under various forms it exhibits the same spirit as in the days
of Luther, diverting minds from the Scriptures, and leading men to follow
their own feelings and impressions rather than to yield obedience to the
law of God. This is one of Satan’s most successful devices to cast
reproach upon purity and truth.
Fearlessly did Luther defend the gospel from the attacks which came from
every quarter. The word of God proved itself a weapon mighty in every
conflict. With that Word he warred against the usurped authority of the
pope, and the rationalistic philosophy of the schoolmen, while he stood
firm as a rock against the fanaticism that sought to ally itself with the
Reformation.
Each of these opposing elements was in its own way setting aside the Holy
Scriptures, and exalting human wisdom as the source of religious truth and
knowledge. Rationalism idolizes reason, and makes this the criterion for
religion. Romanism, claiming for her sovereign pontiff an inspiration
descended in unbroken line from the apostles, and unchangeable through all
time, gives ample opportunity for every species of extravagance and
corruption to be concealed under the sanctity of the apostolic commission.
The inspiration claimed by Münzer and his associates proceeded from no
higher source than the vagaries of the imagination, and its influence was
subversive of all authority, human or divine. True Christianity receives
the word of God as the great treasure-house of inspired truth, and the
test of all inspiration.
Upon his return from the Wartburg, Luther completed his translation of the
New Testament, and the gospel was soon after given to the people of
Germany in their own language. This translation was received with great
joy by all who loved the truth; but it was scornfully rejected by those
who chose human traditions and the commandments of men.
The priests were alarmed at the thought that the common people would now
be able to discuss with them the precepts of God’s word, and that their
own ignorance would thus be exposed. The weapons of their carnal reasoning
were powerless against the sword of the Spirit. Rome summoned all her
authority to prevent the circulation of the Scriptures; but decrees,
anathemas, and tortures were alike in vain. The more she condemned and
prohibited the Bible, the greater was the anxiety of the people to know
what it really taught. All who could read were eager to study the word of
God for themselves. They carried it about with them, and read and re-read,
and could not be satisfied until they had committed large portions to
memory. Seeing the favor with which the New Testament was received, Luther
immediately began the translation of the Old, and published it in parts as
fast as completed.
Luther’s writings were welcomed alike in city and in hamlet. “What Luther
and his friends composed, others circulated. Monks, convinced of the
unlawfulness of monastic obligations, desirous of exchanging a long life
of slothfulness for one of active exertion, but too ignorant to proclaim
the word of God, traveled through the provinces, visiting hamlets and
cottages, where they sold the books of Luther and his friends. Germany
soon swarmed with these bold colporteurs.”(278)
These writings were studied with deep interest by rich and poor, the
learned and the ignorant. At night the teachers of the village schools
read them aloud to little groups gathered at the fireside. With every
effort, some souls would be convicted of the truth, and, receiving the
word with gladness, would in their turn tell the good news to others.
The words of inspiration were verified: “The entrance of Thy words giveth
light; it giveth understanding unto the simple.”(279) The study of the
Scriptures was working a mighty change in the minds and hearts of the
people. The papal rule had placed upon its subjects an iron yoke which
held them in ignorance and degradation. A superstitious observance of
forms had been scrupulously maintained; but in all their service the heart
and intellect had had little part. The preaching of Luther, setting forth
the plain truths of God’s word, and then the word itself, placed in the
hands of the common people, had aroused their dormant powers, not only
purifying and ennobling the spiritual nature, but imparting new strength
and vigor to the intellect.
Persons of all ranks were to be seen with the Bible in their hands,
defending the doctrines of the Reformation. The papists who had left the
study of the Scriptures to the priests and monks, now called upon them to
come forward and refute the new teachings. But, ignorant alike of the
Scriptures and of the power of God, priests and friars were totally
defeated by those whom they had denounced as unlearned and heretical.
“Unhappily,” said a Catholic writer, “Luther had persuaded his followers
to put no faith in any other oracle than the Holy Scriptures.”(280) Crowds
would gather to hear the truth advocated by men of little education, and
even discussed by them with learned and eloquent theologians. The shameful
ignorance of these great men was made apparent as their arguments were met
by the simple teachings of God’s word. Laborers, soldiers, women, and even
children, were better acquainted with the Bible teachings than were the
priests and learned doctors.
The contrast between the disciples of the gospel and the upholders of
popish superstition was no less manifest in the ranks of scholars than
among the common people. “Opposed to the old champions of the hierarchy,
who had neglected the study of languages and the cultivation of
literature, ... were generous-minded youths, devoted to study,
investigating Scripture, and familiarizing themselves with the
masterpieces of antiquity. Possessing an active mind, an elevated soul,
and intrepid heart, these young men soon acquired such knowledge that for
a long period none could compete with them.... Accordingly, when these
youthful defenders of the Reformation met the Romish doctors in any
assembly, they attacked them with such ease and confidence that these
ignorant men hesitated, became embarrassed, and fell into a contempt
merited in the eyes of all.”(281)
As the Romish clergy saw their congregations diminishing, they invoked the
aid of the magistrates, and by every means in their power endeavored to
bring back their hearers. But the people had found in the new teachings
that which supplied the wants of their souls, and they turned away from
those who had so long fed them with the worthless husks of superstitious
rites and human traditions.
When persecution was kindled against the teachers of the truth, they gave
heed to the words of Christ, “When they persecute you in this city, flee
ye into another.”(282) The light penetrated everywhere. The fugitives
would find somewhere a hospitable door opened to them, and there abiding,
they would preach Christ, sometimes in the church, or if denied that
privilege, in private houses or in the open air. Wherever they could
obtain a hearing was a consecrated temple. The truth, proclaimed with such
energy and assurance, spread with irresistible power.
In vain both ecclesiastical and civil authorities were invoked to crush
the heresy. In vain they resorted to imprisonment, torture, fire, and
sword. Thousands of believers sealed their faith with their blood, and yet
the work went on. Persecution served only to extend the truth; and the
fanaticism which Satan endeavored to unite with it, resulted in making
more clear the contrast between the work of Satan and the work of God.
11. PROTEST OF THE PRINCES.
[Illustration: Chapter header.]
One of the noblest testimonies ever uttered for the Reformation, was the
Protest offered by the Christian princes of Germany at the Diet of Spires
in 1529. The courage, faith, and firmness of those men of God, gained for
succeeding ages liberty of thought and of conscience. Their Protest gave
to the reformed church the name of Protestant; its principles are “the
very essence of Protestantism.”(283)
A dark and threatening day had come for the Reformation. Notwithstanding
the edict of Worms, declaring Luther to be an outlaw, and forbidding the
teaching or belief of his doctrines, religious toleration had thus far
prevailed in the empire. God’s providence had held in check the forces
that opposed the truth. Charles V. was bent on crushing the Reformation,
but often as he raised his hand to strike, he had been forced to turn
aside the blow. Again and again the immediate destruction of all who dared
to oppose themselves to Rome appeared inevitable; but at the critical
moment the armies of the Turk appeared on the eastern frontier, or the
king of France, or even the pope himself, jealous of the increasing
greatness of the emperor, made war upon him; and thus, amid the strife and
tumult of nations, the Reformation had been left to strengthen and extend.
At last, however, the papal sovereigns had stifled their feuds, that they
might make common cause against the Reformers. The Diet of Spires in 1526
had given each state full liberty in matters of religion until the meeting
of a general council; but no sooner had the dangers passed which secured
this concession, than the emperor summoned a second Diet to convene at
Spires in 1529 for the purpose of crushing heresy. The princes were to be
induced, by peaceable means if possible, to side against the Reformation;
but if these failed, Charles was prepared to resort to the sword.
The papists were exultant. They appeared at Spires in great numbers, and
openly manifested their hostility toward the Reformers and all who favored
them. Said Melanchthon, “We are the execration and the sweepings of the
world; but Christ will look down on His poor people, and will preserve
them.”(284) The evangelical princes in attendance at the Diet were
forbidden even to have the gospel preached in their dwellings. But the
people of Spires thirsted for the word of God, and notwithstanding the
prohibition, thousands flocked to the services held in the chapel of the
elector of Saxony.
This hastened the crisis. An imperial message announced to the Diet that
as the resolution granting liberty of conscience had given rise to great
disorders, the emperor required that it be annulled. This arbitrary act
excited the indignation and alarm of the evangelical Christians. Said one,
“Christ has again fallen into the hands of Caiaphas and Pilate.” The
Romanists became more violent. A bigoted papist declared: “The Turks are
better than the Lutherans; for the Turks observe fast-days, and the
Lutherans violate them. If we must choose between the Holy Scriptures of
God and the old errors of the church, we should reject the former.” Said
Melanchthon, “Every day, in full assembly, Faber casts some new stone at
us Gospelers.”(285)
Religious toleration had been legally established, and the evangelical
states were resolved to oppose the infringement of their rights. Luther,
being still under the ban imposed by the edict of Worms, was not permitted
to be present at Spires; but his place was supplied by his co-laborers and
the princes whom God had raised up to defend His cause in this emergency.
The noble Frederick of Saxony, Luther’s former protector, had been removed
by death; but Duke John, his brother and successor, had joyfully welcomed
the Reformation, and while a friend of peace, he displayed great energy
and courage in all matters relating to the interests of the faith.
The priests demanded that the states which had accepted the Reformation
submit implicitly to Romish jurisdiction. The Reformers, on the other
hand, claimed the liberty which had previously been granted. They could
not consent that Rome should again bring under her control those states
that had with so great joy received the word of God.
As a compromise it was finally proposed that where the Reformation had not
become established, the edict of Worms should be rigorously enforced; and
that “in those where the people had deviated from it, and where they could
not conform to it without danger of revolt, they should at least effect no
new reform, they should touch upon no controverted point, they should not
oppose the celebration of the mass, they should permit no Roman Catholic
to embrace Lutheranism.”(286) This measure passed the Diet, to the great
satisfaction of the popish priests and prelates.
If this edict were enforced, “the Reformation could neither be extended
... where as yet it was unknown, nor be established on solid foundations
... where it already existed.”(287) Liberty of speech would be prohibited.
No conversions would be allowed. And to these restrictions and
prohibitions the friends of the Reformation were required at once to
submit. The hopes of the world seemed about to be extinguished. “The
re-establishment of the Romish hierarchy ... would infallibly bring back
the ancient abuses;” and an occasion would readily be found for
“completing the destruction of a work already so violently shaken” by
fanaticism and dissension.(288)
As the evangelical party met for consultation, one looked to another in
blank dismay. From one to another passed the inquiry, “What is to be
done?” Mighty issues for the world were at stake. “Shall the chiefs of the
Reformation submit, and accept the edict? How easily might the Reformers
at this crisis, which was truly a tremendous one, have argued themselves
into a wrong course! How many plausible pretexts and fair reasons might
they have found for submission! The Lutheran princes were guaranteed the
free exercise of their religion. The same boon was extended to all those
of their subjects who, prior to the passing of the measure, had embraced
the reformed views. Ought not this to content them? How many perils would
submission avoid! On what unknown hazards and conflicts would opposition
launch them! Who knows what opportunities the future may bring? Let us
embrace peace; let us seize the olive-branch Rome holds out, and close the
wounds of Germany. With arguments like these might the Reformers have
justified their adoption of a course which would have assuredly issued in
no long time in the overthrow of their cause.
“Happily they looked at the principle on which this arrangement was based,
and they acted in faith. What was that principle? It was the right of Rome
to coerce conscience and forbid free inquiry. But were not themselves and
their Protestant subjects to enjoy religious freedom? Yes, as a favor
specially stipulated for in the arrangement, but not as a right. As to all
outside that arrangement, the great principle of authority was to rule;
conscience was out of court; Rome was infallible judge, and must be
obeyed. The acceptance of the proposed arrangement would have been a
virtual admission that religious liberty ought to be confined to reformed
Saxony; and as to all the rest of Christendom, free inquiry and the
profession of the reformed faith were crimes, and must be visited with the
dungeon and the stake. Could they consent to localize religious liberty?
to have it proclaimed that the Reformation had made its last convert? had
subjugated its last acre? and that wherever Rome bore sway at this hour,
there her dominion was to be perpetuated? Could the Reformers have pleaded
that they were innocent of the blood of those hundreds and thousands who,
in pursuance of this arrangement, would have to yield up their lives in
popish lands? This would have been to betray, at that supreme hour, the
cause of the gospel and the liberties of Christendom.”(289) Rather would
they “sacrifice everything, even their states, their crowns, and their
lives.”(290)
“Let us reject this decree,” said the princes. “In matters of conscience
the majority has no power.” The deputies declared: “It is to the decree of
1526 that we are indebted for the peace that the empire enjoys: its
abolition would fill Germany with troubles and divisions. The Diet is
incompetent to do more than preserve religious liberty until the council
meets.”(291) To protect liberty of conscience is the duty of the state,
and this is the limit of its authority in matters of religion. Every
secular government that attempts to regulate or enforce religious
observances by civil authority, is sacrificing the very principle for
which the evangelical Christians so nobly struggled.
The papists determined to put down what they termed “daring obstinacy.”
They began by endeavoring to cause divisions among the supporters of the
Reformation, and to intimidate all who had not openly declared in its
favor. The representatives of the free cities were at last summoned before
the Diet, and required to declare whether they would accede to the terms
of the proposition. They pleaded for delay, but in vain. When brought to
the test, nearly one half their number sided with the Reformers. Those who
thus refused to sacrifice liberty of conscience and the right of
individual judgment, well knew that their position marked them for future
criticism, condemnation, and persecution. Said one of the delegates, “We
must either deny the word of God, or—be burnt.”(292)
King Ferdinand, the emperor’s representative at the Diet, saw that the
decree would cause serious divisions unless the princes could be induced
to accept and sustain it. He therefore tried the art of persuasion, well
knowing that to employ force with such men would only render them the more
determined. He “begged the princes to accept the decree, assuring them
that the emperor would be exceedingly pleased with them.” But these
faithful men acknowledged an authority above that of earthly rulers, and
they answered calmly, “We will obey the emperor in everything that may
contribute to maintain peace and the honor of God.”(293)
In the presence of the Diet, the king at last announced to the elector and
his friends that the edict “was about to be drawn up in the form of an
imperial decree,” and that “their only remaining course was to submit to
the majority.” Having thus spoken, he withdrew from the assembly, giving
the Reformers no opportunity for deliberation or reply. “To no purpose
they sent a deputation entreating the king to return.” To their
remonstrances he answered only, “It is a settled affair; submission is all
that remains.”(294)
The imperial party were convinced that the Christian princes would adhere
to the Holy Scriptures as superior to human doctrines and requirements;
and they knew that wherever this principle was accepted, the papacy would
eventually be overthrown. But, like thousands since their time, looking
only “at the things which are seen,” they flattered themselves that the
cause of the emperor and the pope was strong, and that of the Reformers
weak. Had the Reformers depended upon human aid alone, they would have
been as powerless as the papists supposed. But though weak in numbers, and
at variance with Rome, they had their strength. They appealed “from the
report of the Diet to the word of God, and from the emperor Charles to
Jesus Christ, the King of kings and Lord of lords.”(295)
As Ferdinand had refused to regard their conscientious convictions, the
princes decided not to heed his absence, but to bring their Protest before
the national council without delay. A solemn declaration was therefore
drawn up, and presented to the Diet:
“We protest by these presents, before God, our only Creator, Preserver,
Redeemer, and Saviour, and who will one day be our Judge, as well as
before all men and all creatures, that we, for us and for our people,
neither consent nor adhere in any manner whatsoever to the proposed
decree, in anything that is contrary to God, to His holy word, to our
right conscience, to the salvation of our souls.”
“What! we ratify this edict! We assert that when Almighty God calls a man
to His knowledge, this man nevertheless cannot receive the knowledge of
God?” “There is no sure doctrine but such as is conformable to the word of
God.... The Lord forbids the teaching of any other doctrine.... The Holy
Scriptures ought to be explained by other and clearer texts; ... this holy
book is, in all things necessary for the Christian, easy of understanding,
and calculated to scatter the darkness. We are resolved, with the grace of
God, to maintain the pure and exclusive preaching of His only word, such
as it is contained in the biblical books of the Old and New Testaments,
without adding anything thereto that may be contrary to it. This Word is
the only truth; it is the sure rule of all doctrine and of all life, and
can never fail or deceive us. He who builds on this foundation shall stand
against all the powers of hell, while all the human vanities that are set
up against it shall fall before the face of God.”
“For this reason we reject the yoke that is imposed on us.” “At the same
time we are in expectation that his imperial majesty will behave toward us
like a Christian prince who loves God above all things; and we declare
ourselves ready to pay unto him, as well as unto you, gracious lords, all
the affection and obedience that are our just and legitimate duty.”(296)
A deep impression was made upon the Diet. The majority were filled with
amazement and alarm at the boldness of the protesters. The future appeared
to them stormy and uncertain. Dissension, strife, and bloodshed seemed
inevitable. But the Reformers, assured of the justice of their cause, and
relying upon the arm of Omnipotence, were “full of courage and firmness.”
“The principles contained in this celebrated Protest ... constitute the
very essence of Protestantism. Now this Protest opposes two abuses of man
in matters of faith: the first is the intrusion of the civil magistrate,
and the second the arbitrary authority of the church. Instead of these
abuses, Protestantism sets the power of conscience above the magistrate,
and the authority of the word of God above the visible church. In the
first place, it rejects the civil power in divine things, and says with
the prophets and apostles, ‘_We must obey God rather than man._’ In
presence of the crown of Charles the Fifth, it uplifts the crown of Jesus
Christ. But it goes farther: it lays down the principle that all human
teaching should be subordinate to the oracles of God.”(297) The protesters
had moreover affirmed their right to utter freely their convictions of
truth. They would not only believe and obey, but teach what the word of
God presents, and they denied the right of priest or magistrate to
interfere. The Protest of Spires was a solemn witness against religious
intolerance, and an assertion of the right of all men to worship God
according to the dictates of their own consciences.
The declaration had been made. It was written in the memory of thousands,
and registered in the books of heaven, where no effort of man could erase
it. All evangelical Germany adopted the Protest as the expression of its
faith. Everywhere men beheld in this declaration the promise of a new and
better era. Said one of the princes to the Protestants of Spires, “May the
Almighty, who has given you grace to confess energetically, freely, and
fearlessly, preserve you in that Christian firmness until the day of
eternity.”(298)