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been denied a hearing by King Ferdinand; but they were to be
granted an opportunity to present their cause in the presence of the
emperor and the assembled dignitaries of Church and State. To quiet
the dissensions which disturbed the empire, Charles Fifth convoked
a Diet at Augsburg, over which he a
in person. Thither the Protestant leaders were summoned.
Great dangers threatened the Reformation; but its advocates
still trusted their cause with God, and pledged themselves to be
firm to the gospel. They determined to prepare a statement of their
views in systematic form, with the evidence from the Scriptures,
to present before the Diet; and the task was committed to Luther,
Melancthon, and their associates. The Confession thus prepared was
accepted by the Protestants as an exposition of their faith, and they
assembled to affix their names to the important document. It was
a solemn and trying time, The Reformers were solicitous that their
cause should not be confounded with political questions; they felt
that the Reformation should exercise no other influence than that
which proceeds from the word of God. As the Christian princes
advanced to sign the Confession, Melancthon interposed, saying, “It
is for the theologians and ministers to propose these things, while
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the authority of the mighty ones of earth is to be reserved for other
matters.” “God forbid,” replied John of Saxony, “that you should
exclude me. I am resolved to do my duty without being troubled
about my crown. I desire to confess the Lord. My electoral hat and
robes are not so precious to me as the cross of Jesus Christ.” Having
thus spoken, he wrote down his name. Said another of the princes
as he took the pen, “If the honor of my Lord Jesus Christ requires it,
I am ready to leave my goods and life behind me.” “Rather would I
renounce my subjects and my States, rather would I quit the country
of my fathers, staff in hand,” he continued, “than to receive any other
doctrine than is contained in this Confession.” Such was the faith
and daring of those men of God.
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The Spirit of Prophecy, vol. 4
The appointed time came to appear before the emperor. Charles
Fifth, seated upon his throne, surrounded by the electors and the
princes, gave audience to the Protestant Reformers. The confession
of their faith was read. In that august assembly the truths of the
gospel were clearly set forth, and the errors of the papal church were
pointed out. Well has that day been pronounced “the greatest day
of the Reformation, and one of the most glorious in the history of
Christianity and of the world.”
But a few years had passed since the monk of Wittemberg stood
alone at Worms before the national council. Now in his stead were
the noblest and most powerful princes of the empire. Luther had
been forbidden to appear at Augsburg, but he had been present by
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his words and prayers. “I am overjoyed,” he wrote, “that I have lived
until this hour, in which Christ has been publicly exalted by such
illustrious confessors, and in so glorious an assembly. Herein is
fulfilled what the Scripture saith, ‘I will declare thy testimony in the
presence of kings.’”
In the days of Paul, the gospel for which he was imprisoned
was thus brought before the princes and nobles of the imperial city.
So on this occasion, that which the emperor had forbidden to be
preached from the pulpit, was proclaimed in the palace; what many
had regarded as unfit even for servants to listen to, was heard with
wonder by the masters and lords of the empire. “Kings and great
men were the auditory, crowned princes were the preachers, and the
sermon was the royal truth of God.” “Since the apostolic age,” says
a writer, “there has never been a greater work, or a more magnificent
confession of Jesus Christ.”
“All that the Lutherans have said is true, and we ca
declared a papist bishop. “Can you by sound reasons refute the Con-
fession made by the elector and his allies?” asked another, of Doctor
Eck. “Not with the writings of the apostles and prophets,” was the
reply; “but with the Fathers and councils I can.” “I understand, then,”
responded the questioner, “that the Lutherans are entrenched in the
Scriptures, and we are only outside.” Some of the princes of Ger-
many were won to the reformed faith. The emperor himself declared
that the Protestant articles were but the truth. The Confession was
translated into many languages, and circulated through all Europe,
Protest of the Princes
109
and it has been accepted by millions in succeeding generations as
the expression of their faith.
God’s faithful builders were not toiling alone. While “principal- [168]
ities and powers and wicked spirits in high places” were leagued
against them, the Lord did not forsake his people. Could their eyes
have been opened, they would have seen as marked evidence of
divine presence and aid as was granted to a prophet of old. When
Elisha’s servant pointed his master to the hostile army surrounding
them, and cutting off all opportunity for escape, the prophet prayed,
“Lord, I pray thee, open his eyes, that he may see.” [2 Kings 6:17.]
And, lo, the mountain was filled with chariots and horses of fire,
the army of Heaven stationed to protect the man of God. Thus did
angels guard the workers in the cause of the Reformation. God had
commanded his servants to build, and no opposing force could drive
them from the walls.
From the secret place of prayer came the power that shook the
world in the Great Reformation. There, with holy calmness, the
servants of the Lord set their feet upon the rock of his promises.
During the struggle at Augsburg, Luther did not fail to devote three
hours each day to prayer; and these were taken from that portion of
the day most favorable to study. In the privacy of his chamber he was
heard to pour out his soul before God in words full of adoration, fear,
and hope, as if speaking to a friend. “I know that thou art our Father
and our God,” he said, “and that thou wilt scatter the persecutors
of thy children; for thou art thyself endangered with us. All this
matter is thine, and it is only by thy constraint that we have put our
hands to it. Defend us then, O Father!” To Melancthon, who was
crushed under the burden of anxiety and fear, he wrote: “Grace and
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peace in Christ! In Christ, I say, and not in the world, Amen! I hate
with exceeding hatred those extreme cares which consume you. If
the cause is unjust, abandon it; if the cause is just, why should we
belie the promises of Him who commands us to sleep without fear?”
“Christ will not be wanting to the work of justice and truth. He lives,