Recounting Highlights
In the presence of that powerful and titled assembly the lowly born Reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered: "Fear not them which kill the body, but are not able to kill the soul." (Mt. 10:28)Another said: "When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say." Mt. 10:18,19) Thus the words of Christ were brought by the world's great men to strengthen His servant in the hour of trial.
Luther was conducted to a position directly in front of the emperor's throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose and, pointing to a collection of Luther's writings, demanded that the Reformer answer two questions--whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books [200] having been read, Luther replied that as to the first question, he acknowledged the books to be his. "As to the second," he said, "seeing that it is a question which concerns faith and the salvation of souls, and in which the word of God, the greatest and most precious treasure either in heaven or earth (Dt. 28:12), is involved, I should act imprudently were I to reply without reflection. I might affirm less than the circumstance demands, or more than truth requires, and so sin against this saying of Christ: "Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven." (Matthew 10:33). For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the word of God."-- D'Aubigne, b. 7, ch. 8.
In making this request, Luther moved wisely. His course convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one who had shown himself bold and uncompromising, added to his power, and enabled him afterward to answer with a prudence, decision, wisdom, and dignity that surprised and disappointed his adversaries, and rebuked their insolence and pride.
The next day he was to appear to render his final answer. For a time his heart sank within him as he contemplated the forces that were combined against the truth. His faith faltered; fearfulness and trembling came upon him, and horror overwhelmed him. Dangers multiplied before him; his enemies seemed about to triumph, and the powers of darkness to prevail. Clouds gathered about him and seemed to separate him from God. He longed for the assurance that the Lord of hosts would be with him. In anguish of spirit he threw himself with his face upon the earth and poured out those broken, heart-rending cries, which none but God can fully understand.
"O almighty and everlasting God," he pleaded, "how terrible is this world! Behold, it openeth its mouth to swallow me up (Ps. 69:15), and I have so little trust in Thee. . . . If it is only in the strength of this world that I must put my trust, all is over. . . . My last hour is come, my condemnation has been pronounced. . . . O God, do Thou help me against all the wisdom of the world (1Cor. 1:20,21). Do this, . . . Thou alone; . . . for this is not my work, but Thine. I have nothing to do here, nothing to contend for with these great ones of the world. . . . But the cause is Thine, . . . and it is a righteous and eternal cause. O Lord, help me! Faithful and unchangeable God (Hebr. 7:24), in no man do I place my trust. . . . All that is of man is uncertain; all that cometh of man fails. . . . Thou hast chosen me for this work. . . . Stand at my side, for the sake of Thy well-beloved Jesus Christ, who is my defense, my shield, and my strong tower." (Ps. 144:2) -- Ibid., b. 7, ch. 8.
An all-wise Providence had permitted Luther to realize his peril, that he might not trust to his own strength and rush presumptuously into danger. Yet it was not the fear of personal suffering, a dread of torture or death, which seemed immediately impending, that overwhelmed him with its terror. He had come to the crisis, and he felt his insufficiency to meet it. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel did he wrestle with God. Like Israel's, in that night struggle beside the lonely stream, was the anguish and conflict of his soul. Like Israel, he prevailed with God. In his utter helplessness his faith fastened upon Christ, the mighty Deliverer. He was strengthened with the assurance that he would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uplift the word of God before the rulers of the nations.
With his mind stayed upon God, Luther prepared for the struggle before him. He thought upon the plan of his answer, examined passages in his own writings, and drew from the Holy Scriptures suitable proofs to sustain his positions. Then, laying his left hand on the Sacred Volume, which was open before him, he lifted his right hand to heaven and vowed "to remain faithful to the gospel, and freely to confess his faith, even should he seal his testimony with his blood." -- (2Cor. 11:7); Ibid., b. 7, ch. 8.
When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. Luther made his answer in a subdued and humble tone, without violence or passion. His demeanor was diffident and respectful; yet he manifested a confidence and joy that surprised the assembly.
"Most serene emperor, illustrious princes, gracious lords," said Luther, "I appear before you this day, in conformity with the order given me yesterday, and by God's mercies I conjure your majesty and your august highnesses to listen graciously to the defense of a cause which I am assured is just and true. If, through ignorance, I should transgress the usages and proprieties of courts, I entreat you to pardon me; for I was not brought up in the palaces of kings, but in the seclusion of a convent."--Ibid., b. 7, ch. 8.
Then, proceeding to the question, he stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these works would strengthen the tyranny of Rome and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God's people with still greater cruelty.
"Yet I am but a mere man, and not God," he continued; "I shall therefore defend myself as Christ did: 'If I have spoken evil, bear witness of the evil.' (Jh. 18:23) . . . By the mercy of God, I conjure you, most serene emperor, and you, most illustrious princes, and all men of every degree, to prove from the writings of the prophets and apostles that I have erred. As soon as I am convinced of this, I will retract every error, and be the first to lay hold of my books and throw them into the fire.
"What I have just said plainly shows, I hope, that I have carefully weighed and considered the dangers to which I expose myself; but far from being dismayed, I rejoice to see that the gospel is now, as in former times, a cause of trouble and dissension. This is the character, this is the destiny, of the word of God. 'I came not to send peace on earth, but a sword,' (Mt. 10:34) said Jesus Christ. God is wonderful and terrible in His counsels; beware lest, by presuming to quench dissensions, you should persecute the holy word of God, and draw down upon yourselves a frightful deluge of insurmountable dangers, of present disasters, and eternal desolation. . . . I might quote many examples from the oracles of God. I might speak of the Pharaohs, the kings of Babylon, and those of Israel, whose labors never more effectually contributed to their own destruction than when they sought by counsels, to all appearance most wise, to strengthen their dominion. 'God removeth mountains, and they know it not.'"--Ibid., b. 7, ch. 8.
Luther had spoken in German; he was now requested to repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the first. God's providence directed in this matter. The minds of many of the princes were so blinded by error and superstition that at the first delivery they did not see the force of Luther's reasoning; but the repetition enabled them to perceive clearly the points presented.
Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily: "You have not answered the question put to you. . . . You are required to give a clear and precise answer. . . . Will you, or will you not, retract?"
The Reformer answered: "Since your most serene majesty and your high mightinesses require from me a clear, simple, and precise answer, I will give you one, and it is this: I cannot submit my faith either to the pope or to the councils, because it is clear as the day that they have frequently erred and contradicted each other. Unless therefore I am convinced by the testimony of Scripture or by the clearest reasoning, unless I am persuaded by means of the passages I have quoted, and unless they thus render my conscience bound by the word of God, I cannot and I will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other; may God help me. Amen." --Ibid., b. 7, ch. 8.
Thus stood this righteous man upon the sure foundation of the word of God. The light of heaven illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all as he testified against the power of error and witnessed to the superiority of that faith that overcomes the world.
The whole assembly were for a time speechless with amazement. At his first answer Luther had spoken in a low tone, with a respectful, almost submissive bearing. The Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk's worn frame, his plain attire, and the simplicity of his address, had declared: "This monk will never make a heretic of me." The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise. The emperor, moved to admiration, exclaimed: "This monk speaks with an intrepid heart and unshaken courage." Many of the German princes looked with pride and joy upon this representative of their nation.
The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not by appealing to the Scriptures, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the Diet: "If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic."
Luther's friend, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly: "May God be my helper, for I can retract nothing."--Ibid., b. 7, ch. 8.
He was directed to withdraw from the Diet while the princes consulted together. It was felt that a great crisis had come. Luther's persistent refusal to submit might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the assembly. Again the question was put, whether he would renounce his doctrines. "I have no other reply to make," he said, "than that which I have already made." It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.
The papal leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He had lost sight of himself, and the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. There was another class who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time became fearless supporters of the Reformation.
The elector Frederick had looked forward anxiously to Luther's appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor's courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been brought to nought by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages.
As the legate perceived the effect produced by Luther's speech, he feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the Reformer's overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome.
His words were not without effect. On the day following Luther's answer, Charles caused a message to be presented to the Diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. "A single monk, misled by his own folly, has risen against the faith of Christendom. To stay such impiety, I will sacrifice my kingdoms, my treasures, my friends, my body, my blood, my soul, and my life. I am about to dismiss the Augustine Luther, forbidding him to cause the least disorder among the people; I shall then proceed against him and his adherents as contumacious heretics, by excommunication, by interdict, and by every means calculated to destroy them. I call on the members of the states to behave like faithful Christians."--Ibid., b. 7, ch. 9. Nevertheless the emperor declared that Luther's safe-conduct must be respected, and that before proceedings against him could be instituted, he must be allowed to reach his home in safety.
Two conflicting opinions were now urged by the members of the Diet. The emissaries and representatives of the pope again demanded that the Reformer's safe-conduct should be disregarded. "The Rhine," they said, "should receive his ashes, as it had received those of John Huss a century ago."--Ibid., b. 7, ch. 9. But princes of Germany, though themselves papists and avowed enemies to Luther, protested against such a breach of public faith, as a stain upon the honor of the nation. They pointed to the calamities which had followed the death of Huss, and declared that they dared not call down upon Germany, and upon the head of their youthful emperor, a repetition of those terrible evils.
Charles himself, in answer to the base proposal, said: "Though honor and faith should be banished from all the world, they ought to find a refuge in the hearts of princes." --Ibid., b. 7, ch. 9. He was still further urged by the most bitter of Luther's papal enemies to deal with the Reformer as Sigismund had dealt with Huss--abandon him to the mercies of the church; but recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V declared: "I should not like to blush like Sigismund."--Lenfant, vol. 1, p. 422.
Yet Charles had deliberately rejected the truths presented by Luther. "I am firmly resolved to imitate the example of my ancestors," wrote the monarch.--D'Aubigne, b. 7, ch. 9. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed.
There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were; consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the word of truth for ourselves. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed down as an inheritance for us, and we are accountable also for the additional light which is now shining upon us from the word of God.
Said Christ of the unbelieving Jews: "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin."John 15:22. The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God's word, His Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, permitted pride and popularity to close his heart against the world's Redeemer; as the trembling Felix bade the messenger of truth, "Go thy way for this time; when I have a convenient season, I will call for thee;" as the proud Agrippa confessed, "Almost thou persuadest me to be a Christian" (Acts 24:25; 26:28), yet turned away from the Heaven-sent message--so had Charles V, yielding to the dictates of worldly pride and policy, decided to reject the light of truth.
Rumors of the designs against Luther were widely circulated, causing great excitement throughout the city. The Reformer had made many friends, who, knowing the treacherous cruelty of Rome toward all who dared expose her corruptions, resolved that he should not be sacrificed. Hundreds of nobles pledged themselves to protect him. Not a few openly denounced the royal message of evincing a weak submission to the controlling power of Rome. On the gates of houses and in public places, placards were posted, some condemning and others sustaining Luther. On one of these were written merely the significant words of the wise man: "Woe to thee, O land, when thy king is a child." Ecclesiastes 10:16. The popular enthusiasm in Luther's favor throughout all Germany convinced both the emperor and the Diet that any injustice shown him would endanger the peace of the empire and even the stability of the throne.
Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the Reformer, while at the same time he guarded him with tireless vigilance, watching all his movements and all those of his enemies. But there were many who made no attempt to conceal their sympathy with Luther. He was visited by princes, counts, barons, and other persons of distinction, both lay and ecclesiastical. "The doctor's little room," wrote Spalatin, "could not contain all the visitors who presented themselves."-- Martyn, vol. 1, p. 404. The people gazed upon him as if he were more than human. Even those who had no faith in his doctrines could not but admire that lofty integrity which led him to brave death rather than violate his conscience.
Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils he would soon be banished from the empire and would have no defense. To this appeal Luther answered: "The gospel of Christ cannot be preached without offense. . . . Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth? No; I would rather give up my body, my blood, and my life."-- D'Aubigne, b. 7, ch. 10.
Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. "I consent," said he in reply, "with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of God for their standard. Men have nothing to do but to obey it. Do not offer violence to my conscience, which is bound and chained up with the Holy Scriptures."-- Ibid., b. 7, ch. 10.
To another appeal he said: "I consent to renounce my safe-conduct. I place my person and my life in the emperor's hands, but the word of God--never!"--Ibid., b. 7, ch. 10. He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. "In what concerns the word of God and the faith," he added, "every Christian is as good a judge as the pope, though supported by a million councils, can be for him."--Martyn, vol. 1, p. 410. Both friends and foes were at last convinced that further effort for reconciliation would be useless.
Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.
Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, his heart was filled with joy and praise. "The devil himself," said he, "guarded the pope's citadel; but Christ has made a wide breach in it, and Satan was constrained to confess that the Lord is mightier than he."--D'Aubigne, b. 7, ch. 11.
On Thursday, April 25th, Luther requested to be allowed to return to Wittenberg. On Friday the 26th of April at 10 o'clock Martin Luther left Worms on his journey home. However, on the way he was taken captive by friends and brought to the Wartburg Castle located just SW of the town of Eisenach at the northern end of the mountainous Thüringer Wald. He lived there disguised as a knight until 1522 and started the translation of the Bible into the German language.[250] This project he completed in 1534.
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