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Christians. Said one, “Christ has again fallen into the hands of Ca-
iaphas 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 Melancthon, “Every day,
in full assembly, Faber casts some new stone against the Gospellers.”
Religious toleration had been legally established, and the evan-
gelical States were resolved to oppose the infringement of their
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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, who succeeded to the throne, 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 Reform-
ers, on the other hand, claimed the liberty which had previously been
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granted. They could not consent that Rome should again bring under
her control those nations that had with so great joy received the word
of God. The Diet finally decreed, that where the Reformation had
not become established, the edict of Worms should be rigorously
enforced; and that in the evangelical States, where there would be
danger of revolt, no new reform should be introduced, there should
be no preaching upon disputed points, the celebration of the mass
should not be opposed, and no Roman Catholic should be permitted
to embrace Lutheranism.
If this decree became a law, the Reformation could neither be
extended where as yet it had not reached, nor be established on a
firm foundation where it already existed. 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 papal hierarchy would
inevitably cause a revival of the ancient abuses; and an occasion
would readily be found for completing the destruction of a work that
had already been shaken by fanaticism and dissension.
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. Had
these men been controlled by ambition or selfishness, they might
have accepted the decree. They themselves were apparently left
free to maintain their faith. Ought they not to be satisfied with this?
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Should they throw themselves into the conflict to wrestle for liberty
Protest of the Princes
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of conscience in all the world? Should they expose themselves to
the vengeance of Rome?
Never were these men placed in a more trying position; but they
came forth from the test with principles unsullied. As the mist that
had hovered over their minds cleared away, they saw what would be
the result of this decree. Should they lend their influence to restore
the stake and the torture? Should they oppose the advancement
of truth,—oppose the Spirit of God in its work of calling men to
Christ? Could they refuse obedience to the Saviour’s command,
“Go ye into all the world, and preach the gospel to every creature”?
[Mark 16:15.] Ought they to consent that those who might desire to renounce error should be denied the privilege? Having entered
the kingdom of Heaven themselves, should they bar the way so that
others could not enter? Rather would they sacrifice their dominions,
their titles, and their own lives.
“Let us reject this decree,” said the princes. “In matters of
conscience the majority has no power.” The deputies declared that
Germany was indebted to the decree of toleration for the peace which
she enjoyed, and that its abolition would fill the empire with troubles
and divisions. “The Diet is incompetent,” said they, “to do more
than preserve religious liberty until a council meets.” 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
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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 princes were at last summoned
before the Diet. They pleaded for delay, but in vain. Those who still
refused to sacrifice liberty of conscience and the right of individual
judgment well knew that their position marked them for future criti-
cism, condemnation, and persecution. Said one of the Reformers,
“We must either deny the word of God or—be burned.”
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
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of persuasion, well knowing that to employ force with such men
would only render them more determined. He begged them to accept
the decree, assuring them that such an act would be highly gratifying
to the emperor. 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.”
In the presence of the Diet, the king at last a
elector and his friends 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. In
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vain they sent messengers entreating him to return. To their remon-
strances he answered only, “It is a settled affair; submission is all
that remains.”
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 an acceptance of this prin-
ciple would eventually overthrow the papacy. But they flattered