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11 - Protest of the Princes - The Great Controversy · Sacred Texts Archive

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Chapter eleven, Protest of the Princes. One of the noblest testimonies ever uttered
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for the Reformation was the protest offered by the Christian princes of Germany at the
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Diet of Spires in fifteen twenty nine. The courage, faith, and firmness
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of those men of God gained for succeeding ages, liberty of thought and of
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conscience. Their protest gave to the Reformed Church the name of protestant Its principles
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are the very essence of Protestantism. A dark and threatening day had come for
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the Reformation. Notwithstanding the Edict of Vermes declaring Luther to be an outlaw and
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forbidding the teaching or belief of his doctrines, religious toleration had thus far prevailed
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in the Empire. God's providence had held in check the forces that opposed the
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truth. Charles the Fifth was bent on crushing the Reformation, but often as
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he raised his hand to strike, he had been forced to turn aside the
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blow again and again. The immediate destruction of all who dared oppose themselves to
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Rome appeared inevitable, But at the critical moment, the armies of the Turk
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appeared on the eastern frontier, or the King of France, or even the
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Pope himself, jealous of the increasing greatness of the Emperor, made war upon
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him, and thus, amid the strife and tumult of nations, the Reformation
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had been left to strengthen and extend. At last, However, the papal
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sovereigns had stifled their feuds that they might make common cause against the Reformers.
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The Diet of Spires in fifteen twenty six had given each state full liberty in
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matters of religion until the meeting of a general council. But no sooner had
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the dangers passed which secured this concession than the Emperor summoned a second Diet to
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convene its spires in fifteen twenty nine, for the purpose of crushing heresy.
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The princes were to be induced by peaceable means, if possible, to side
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against the Reformation. But if these failed, Charles was prepared to resort to
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the sword. The Papists were exultant. They appeared at spires in great numbers
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and openly manifested their hostility toward the Reformers, and all who favored them,
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said Melanchthon, we are the execration and the sweepings of the world. But
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Christ will look down on his poor people and will preserve them. The evangelical
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princes in attendance that the diet were forbidden even to have the Gospel preached in
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their dwellings. But the people of Spires thirstood for the Word of God,
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and notwithstanding the prohibition, thousands flocked to the services held in the chapel of
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the Elector of Saxony. This hastened the crisis. An imperial message announced the
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Diet that as the resolution granting liberty of conscience had given rise to great disorders,
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the Emperor required that it be an auled. This arbitrary act excited the
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indignation and alarm of the evangelical Christians, said one Christ has again fallen into
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the hands of Caiaphas and Pilot. The Romanists became more violent. A bigoted
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papist declared, the Turks are better than the Lutherans, for the Turks observe
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fast days and the Lutherans violate them. If we must choose between the holy
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scriptures of God and the old errors of the Church, we should reject the
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former, said Melanthon. Every day in full assembly, Faber cast some new
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Stone at us gospelers, religious toleration had been legally established, and the evangelical
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states were resolved to oppose the infringement of their rites. Luther, being still
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under the ban imposed by the Edict of Worms, was not permitted to be
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present at spires, but his place was supplied by his co laborers and the
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princes whom God had raised up to defend his cause in this emergency. The
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noble Frederick of Saxony, Luther's former protector, had been removed by death,
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but Duke John, his brother and successor, had joyfully welcomed the Reformation,
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and while a friend of peace, he displayed great energy and courage in all
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matters relating to the interests of the faith. The priests demanded that the states
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which had accepted the Reformation submit implicitly to Romish jurisdiction. The reformers, on
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the other hand, claimed the liberty which had previously been granted. They could
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not consent that Rome should again bring under her control those states that had,
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with so great joy received the word of God. As a compromise, it
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was finally proposed that where the Reformation had not become established, the Edict of
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Terms should be rigorously enforced, and that in those where the people had deviated
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from it, and where they could not conform to it without danger of revolt,
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they should at least effect no new reform. They should touch upon no
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controverted point. They should not oppose the celebration of the Mass. They should
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permit no Roman Catholic to embrace Lutheranism. This measure passed the Diet to the
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great satisfaction of the Popish priests and prelates. If this edict were enforced,
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the Reformation could neither be extended where as yet it was unknown, nor be
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established on solid foundations where it already existed. Liberty of speech would be prohibited,
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no conversions would be allowed. And to these restrictions and prohibitions the friends
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of the Reformation were required at once to submit. The hopes of the world
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seemed about to be extinguished. The re establishment of the Romish hierarchy would infallibly
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bring back the ancient abuses, and an occasion would readily be found for completing
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the destruction of a work already so violently shaken by fanaticism and dissension. As
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the Evangelical Party meant for consultation, one looked to another, in blank dismay,
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from one to another, past the inquiry, what is to be done?
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Mighty issues for the world were at stake. Shall the cheats of the
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Reformation submit and accept the edict? How easily might the Reformers, at this
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crisis, which was truly a tremendous one, have argued themselves into a wrong
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course? How many plausible pretexts and fair reasons might they have found for submission?
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The Lutheran princes were guaranteed the free exercise of their religion. The same
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boon was extended to all those of their subjects who, prior to the passing
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of the measure, had embraced the Reformed views. Ought not this to content
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them? How many perils would submission avoid? On What unknown hazards and conflicts
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would opposition launch them? Who knows what opportunities the future may bring. Let
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us embrace peace, Let us seize the olive branch Rome holds out and close
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the wounds of Germany. With arguments like these, might the reformers have justified
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their adoption of a course which would have assuredly issued in no long time in
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the overthrow of their cause. Happily they looked at the principle on which this
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arrangement was based, and they acted in faith. What was that principle?
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It was the right of Rome to coerce conscience and forbid free inquiry. But
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were not themselves and their Protestant subjects to enjoy religious freedom. Yes, as
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a favor specially stipulated for in the arrangement, but not as a right as
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to all outside that arrangement. The great principle of authority was to rule.
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Conscience was out of court. Rome was infallible judge and must be obeyed.
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The acceptance of the proposed arrangement would have been a virtual admission that religious liberty
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ought to be confined to Reform Saxony, and as to all the rest of
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Christendom, free inquiry in the profession of the Reformed faith were crimes and must
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be visited with the dungeon and the stake. Could they consent to localize religious
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liberty, to have it proclaimed that the Reformation had made its last convert,
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had subjugated its last acre, and that wherever Rome bore sway at this hour,
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there her dominion was to be perpetuated. Could the Reformers have pleaded that
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they were innocent of the blood of those hundreds and thousands who, in pursuance
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of this arrangement, would have to yield up their lives in popish lands.
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This would have been to betray, at that supreme hour the cause of the
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Gospel and the liberties of Christendom. Rather, would they sacrifice everything, even
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their states, their crowns, and their lives. Let us reject this decree,
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said the princes. In matters of conscience, the majority has no power.
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The Deputies declared, it is to the decree of fifteen twenty six that
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we are indebted for the peace that the Empire enjoys. Its abolition would fill
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Germany with troubles and divisions. The Diet is incompetent to do more than preserve
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religious liberty until the Council meets. To protect liberty of conscience is the duty
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of the state, and this is the limit of its authority in matters of
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religion. Every secular government that attempts to regulate or enforce religious observances by civil
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authority is sacrificing the very principle for which the evangelical Christians so nobly struggled.
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The Papists determined to put down what they termed daring obstinacy. They began by
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endeavoring to cause divisions among the supporters of the Reformation and to intimidate all who
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had not openly declared in its favor. The representatives of the free cities were
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at last summoned before the Diet and required to declare whether they would accede to
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the terms of the proposition. They pleaded for delay, but in vain when
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brought to the test, nearly one half their number sided with the reformers.
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Those who thus refused to sacrifice liberty of conscience and the right of individual judgment
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well knew that their position marked them for future criticism, condemnation, and persecution,
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said one of the delegates. We must either deny the word of God
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or be burnt. King Ferdinand, the emperor's representative of the diet, saw
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that the decree would cause serious divisions unless the princes could be induced to accept
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and sustain it. He therefore tried the art of persuasion, well knowing that
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to employ forces such men would only render them the more determined. He begged
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the princes to accept the decree, assuring them that the Emperor would be exceedingly
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pleased with them. But these faithful men acknowledged an authority above that of earthly
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rulers, and they answered calmly, we will obey the Emperor in everything that
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may contribute to maintain peace and the honor of God. In the presence of
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the diet, the King at last announced to the Elector and his friends that
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the edict was about to be drawn up in the form of an imperial decree,
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and that their only remaining course was to submit to the majority. Having
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thus spoken, he withdrew from the assembly, giving the reformers no opportunity for
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deliberation or day. To no purpose. They sent a deputation in treating the
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King to return to their remonstrances. He answered, only it is a subtle
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affair. Submission is all that remains. The imperial party were convinced that the
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Christian princes would adhere to the Holy Scriptures as superior to human doctrines and requirements,
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and they knew that wherever this principle was accepted, the papacy would eventually
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be overthrown. But, like thousands since their time, looking only at the
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things which are seen, they flattered themselves that the cause of the Emperor and
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the Pope was strong and that of the reformers weak. Had the reformers depended
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upon human aid alone, they would have been as powerless as the papists supposed.
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But though weak in numbers and at variance with Rome, they had their
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strength. They appealed from the report of the Diet to the Word of God,
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and from the Emperor Charles to Jesus Christ, the King of Kings and
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Lord of lords. As Ferdinand had refused to regard their conscientious convictions, the
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princes decided not to heed his absence, but to bring their protest before the
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National Council without delay. A solemn declaration was therefore drawn up and presented to
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the Diet. We protest by these presents before God, our only Creator,
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Preserver, Redeemer and Savior, and who will one day be our judge,
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as well as before all men and all creatures, that we for us and
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for our people, neither consent nor adhere in any manner whatsoever to the proposed
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decree, in anything that is contrary to God, to His Holy Word,
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to our right conscience, to the salvation of our souls. What we ratify
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this edict. We assert that when Almighty God calls a man to his knowledge,
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this man, nevertheless, cannot receive the knowledge of God. There is
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no sure doctrine, but such as is conformable to the Word of God.
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The Lord forbids the teaching of any other doctrine. The Holy Scriptures ought to
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be explained by other and clearer texts. This Holy Book is in all things
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necessary for the Christian easy of understanding, and calculated to scatter the darkness.
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We are resolved, with the grace of God to maintain the pure and exclusive
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preaching of His only Word, such as it is contained in the biblical books
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of the Old and New Testaments, without adding anything there too that may be
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contrary to it. This word is the only truth. It is the sure
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rule of all doctrine and of all life, and can never fail or deceive
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us. He who builds on this foundation shall stand against all the powers of
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hell, while all the human vanities that are set up against it shall fall
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before the face of God. For this reason we reject the yoke that is
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imposed on us. At the same time, we are in expectation that His
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imperial majesty will behave toward us like a Christian prince who loves God above all
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things. And we declare ourselves ready to pay unto Him as well as unto
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you, gracious lords, all the affection and obedience that are our just and
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legitimate duty. A deep impression was made upon the diet. The majority were
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filled with amazement and alarm at the boldness of the protesters. The future appeared
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to them stormy and uncertain. Dissensions, strife, and bloodshed seemed inevitable.
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But the reformers, assured of the justice of their cause and relying upon the
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arm of omnipotence, were full of courage and firmness. The principles contained in
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this celebrated protest constitute the very essence of Protestantism. Now, this protest opposes
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two abuses of man and matters of faith. The first is the intrusion of
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the civil magistrate, and the second the arbitrary authority of the Church. Instead
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of these abuses, Protestantism sets the power of conscience above the magistrate and the
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authority of the Word of God above the visible Church. In the first place,
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it rejects the sovice power in divine things, and says, with the
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prophets and apostles, we must obey God rather than man. In presence of
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the crown of Charles. The fifth it uplifts the crown of Jesus Christ,
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but it goes farther. It lays down the principle that all human teaching should
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be subordinate to the oracles of God. The protesters had moreover affirmed their right
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to utter freely their convictions of truth. They would not only believe and obey,
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but teach what the Word of God presents, and they denied the right
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of priest or magistrate to interfere. The protest of Spires was a solemn witness
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against religious intolerance and an assertion of the right of all men to worship God
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according to the dictates of their own consciences. The declaration had been made.
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It was written in the memory of thousands and registered in the books of Heaven,
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where no effort of man could erase it. All Evangelical Germany adopted the
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protest as the expression of its faith. Everywhere. Men beheld in this declaration
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the promise of a new and better era, said one of the princes to
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the Protestants of Spires. May the Almighty, who has given you grace to
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confess energetically, freely and fearlessly, preserve you in that Christian firmness until the
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day of eternity. Had the Reformation, after attaining a degree of success,
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consented to temporize to secure favor with the world, it would have been untrue
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to God and to itself, and would thus have insured its own destruction.
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The experience of these noble reformers contains a lesson for all succeeding ages. Satan's
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manner of working against God and his Word has not changed. He is still
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as much opposed to the scriptures being made the guide of life as in the
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sixteenth century. In our time there is a wide departure from their doctrines and
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precepts, and there is in need of a return to the great Protestant principle,
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the Bible, and the Bible only as the rule of faith and duty.
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Satan is still working, through every means which he can control, to
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destroy religious liberty. The anti Christian power which the protesters of Spires rejected,
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is now with renewed vigor, seeking to re establish its lost supremacy. The
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same unswerving adherence to the Word of God manifested at that crisis of the Reformation,
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is the only hope of reform Today. There appeared tokens of danger to
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the Protestants. There were tokens also that the divine hand was stretched out to
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protect the faithful. It was about this time that Melanthon hastily conducted through the
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streets of spires toward the Rhine, his friend Simon Grenius, pressing him to
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cross the river. The latter was astonished at such precipitation. An old man
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of grave and solemn air, but who is unknown to me, said Melanthon,
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appeared before me and said, in a minute officers of justice will be
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sent by Ferdinand to arrest Gryneus. During the day, Grynius had been scandalized
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at a sermon by Favor, a leading papal doctor, and at the close
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remonstrated with him for defending certain detestable errors. Faber dissembled his anger, but
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immediately after repaired to the king, from whom he had obtained an order against
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the importunate professor of Heidelberg. Malanthon doubted not that God had saved his friend
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by sending one of his holy angels to forewarn him. Motionless on the banks
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of the Rhine, he waited until the waters of that stream had rescued Greneus
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from his persecutors. At last, cried Melanthon as he saw him on the
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opposite side. At last, he is torn from the cruel jaws of those
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who thirst for innocent blood. When he returned to his house, Malangthon was
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informed that officers in search of Greneus had ransacked it from top to bottom.
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The Reformation was to be brought into greater prominence before the mighty ones of the
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earth. The evangelical princes had been denied a hearing by King Ferdinand, but
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they were to be granted an opportune unity to present their cause in the presence
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of the Emperor and the assembled dignitaries of church and state. To quiet the
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dissensions which disturbed the empire, Charles the Fifth, in the year following the
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protest of Spires, convoked a diet at Augsburg, over which he announced his
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intention to preside in person. Thither the Protestant leaders were summoned. Great dangers
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threatened the Reformation, but its advocates still trusted their cause with God and pledged
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themselves to be firm to the Gospel. The Elector of Saxony was urged by
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his counselors not to appear at the Diet. The Emperor, they said,
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required the attendants of the princes in order to draw them into a snare.
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Is it not risking everything to go and shut oneself up within the walls of
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a city with a powerful enemy. But others nobly declared, Let the princes
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only comport themselves with courage, and God's cause is safe. God is faithful,
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He will not abandon us. Said Luther. The elector set out with
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his retinue for Augsburg. All were acquainted with the dangers that menaced him,
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and many went forward with gloomy countenance and troubled heart. But Luther, who
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accompanied them as far as Coburg, revived their sinking faith by singing the hymn
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written on that journey, A strong Tower is Our God. Many an anxious
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foreboding was banished. Many a heavy heart lightened at the sound of the inspiring
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strains. The Reformed princes had determined upon having a statement of their views in
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systematic form, with the evidence from the scriptures, to present before the Diet,
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and the task of its preparation was committed to Luther, Melanchthon, and
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their associates. This confession was accepted by the Protestants as an exposition of their
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faith, and they assembled to affix their names to the important document. It
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was a solemn and trying time. The reformers were solicitous that their cause should
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not be confounded with political questions. They felt that the Reformation should exercise no
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other influence than that which proceeds from the Word of God. As the Christian
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princes advanced to sign the confession, Melanthon interposed, saying, it is for
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the theologians and ministers to propose these things. Let us reserve for other matters
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the authority of the mighty ones of the earth. God forbid, replied John
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of Saxony, that you should exclude me. I am resolved to do what
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is right without troubling myself about my crown. I desire to confess the Lord.
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My electoral hat and my ermine are not so precious to me as the
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cross of Jesus Christ. Having thus spoken, he wrote down his name,
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said another of the princes, as he took the pen. If the honor
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of my Lord Jesus Christ requires it, I am ready to leave my goods
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in life behind. I would rather renounce my subjects in my states, rather
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quit the country of my father's staff in hand, he continued, than receive
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any other doctrine than that which is contained in this confession. Such was the
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pain and daring of those men of God. The appointed time came to appear
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before the Emperor, Charles the Fifth, seated upon his throne, surrounded by
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the electors, and the princes, gave audience to the Protestant Reformers. The
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confession of their faith was read, and that August Assembly, the truths of
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the Gospel were clearly set forth, and the errors of the papal Church were
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pointed out. Well has that day been pronounced the greatest day of the Reformation,
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and one of the most glorious in the history of Christianity and of mankind.
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But a few years had passed since the Monk of Wittenberg stood alone at
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worms before the National Council. Now in his stead were the noblest and most
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powerful princes of the Empire. Luther had been forbidden to appear at Augsburg,
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but he had been present by his words and prayers. I am overjoyed,
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he wrote, that I have lived until this hour in which Christ has been
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publicly exalted by such illustrious confessors, and in so glorious an assembly. Thus
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was fulfilled what the scripture says, I will speak of thy testimonies before kings.
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In the days of Paul. The gospel for which he was imprisoned was
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thus brought before the princes and nobles of the Imperial city. So on this
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occasion, that which the Emperor had forbidden to be preached from the pulpit was
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proclaimed in the palace. What many had regarded as unfit even for servants to
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listen to, was heard with wonder by the masters and lords of the empire.
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Kings and great men were the auditory. Crowned princes were the preachers,
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and the sermon was the royal truth of God. Since the Apostolic age,
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says a writer, there has never been a greater work or a more magnificent
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confession. All that the Lutherans have said is true. We cannot deny it,
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declared a papist bishop. Can you refute by sound reasons the confession made
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by the Elector and his allies? Asked another of doctor Eck. With the
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writings of the apostles and prophets, no, was the reply. But with
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those of the fathers and of the councils. Yes, I understand, responded
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the questioner the Lutherans, according to you are in scripture and we are outside.
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Some of the princes of Germany were won to the Reformed faith. The
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Emperor himself declared that the Protestant articles were but the truth. The confession was
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translated into many languages and circulated throughout Europe, and it has been accepted by
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millions in succeeding generations as the expression of their faith. God's faithful servants were
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not toiling alone. While principalities and powers, and wicked spirits and high places
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were leagued against them, the Lord did not forsake his people. Could their
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eyes have been opened, they would have seen as marked evidence of divine presence
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and aid, as was granted to a prophet of old. When Elisha's servant
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pointed his master to the hostile army surrounding them and cutting off all opportunity for
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escape, the prophet prayed, Lord, I pray thee open hisald that he
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may see. And lo, the mountain was filled with chariots and horses of
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fire, the army of heaven stationed to protect the man of God. Thus
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did angels guard the workers in the cause of the Reformation. One of the
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principles most firmly maintained by Luther was that there should be no resort to secular
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power in support of the Reformation, and no appeal to arms for its defense.
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He rejoiced that the Gospel was confessed by princes of the Empire, but
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when they proposed to unite in a defensive league, he declared that the doctrine
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of the Gospel should be defended by God alone. The less man meddled in
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the work, the more striking would be God's intervention in its behalf. All
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the politic precautions suggested were, in his view, attributable to unworthy fear and
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sinful mistrust. When powerful foes were uniting to overthrow the Reformed Faith and thousands
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of swords seemed about to be unsheathed against it, Luther wrote, Satan is
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putting forth his fury. Ungodly pontiffs are conspiring, and we are threatened with
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war. Exhort the people to contend valiantly before the throne of the Lord by
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faith and prayer, so that our enemies, vanquished by the spirit of God,
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may be constrained to peace. Our chief want, our chief labor is
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prayer. Let the people know that they are now exposed to the edge of
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the sword and to the rage of Satan, and let them pray again at
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a later date. Referring to the league contemplated by the Reformed princes, Luther
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declared that the only weapon employed in this warfare should be the sword of the
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Spirit. He wrote to the Elector of Saxony, we cannot on our conscience
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approve of the proposed alliance. We would rather die ten times than see our
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gospel cause one drop of blood to be shed. Our part is to be
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like lambs of the slaughter. The cross of Christ must be born. Let
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your Highness be without fear. We shall do more by our prayers than all
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our enemies by their boastings. Only let not your hands be stained with the
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blood of your brethren. If the Emperor requires us to be given up to
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his tribunals, we are ready to appear. You cannot defend our faith.
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Each one should believe at his own risk and peril. From the secret place
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of prayer came the power that shook the world in the Great Reformation. There,
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with holy calmness, the servants of the Lord set their feet upon the
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rock of his promises. During the struggle at Augsburg, Luther did not pass
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a day without devoting three hours at least to prayer, and they were ours,
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selected from those the most favorable to study. In the privacy of his
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chamber, he was heard to pour out his soul before God in words full
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of adoration, fear, and hope, as when one speaks to a friend.
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I know that thou art our Father and our God, he said,
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and that thou wilt scatter the persecutors of thy children, for thou art thyself
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endangered with us. All this matter is thine, and it is only by
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Thy constraint that we have put our hands to it. Defend us. Then,
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O father to Melangthon, who was crushed under the burden of anxiety and
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fear, he wrote, grace and peace in Christ. In Christ, I
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say, and not in the world, Amen, I hate with exceeding hatred,
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those extreme cares which consume you. If the cause is unjust, abandon
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it. If the cause is just, why should we belie the promises of
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Him who commands us to sleep without fear. Christ will not be wanting to
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the work of justice and of truth. He lives. He reigns what fear?
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Then? Can we have God? Did listen to the cries of his
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servants. He gave to princes and ministers grace and courage to maintain the truth
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against the rulers of the darkness of this world. Saith the Lord. Behold,
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I lay in Zion, a chief corner stone, elect precious, and
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he that believeth on him shall not be confounded. The Protestant Reformers had built
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on Christ, and the gates of Hell could not prevail against them. End
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of Chapter eleven.