Chapter 11—The Protest of the Princes

One of the noblest testimonies ever given for the Reformation was the Protest that the Christian princes of Germany made at the Diet of Spires in 1529. The courage and firmness of those men of God resulted in liberty of conscience for succeeding generations and gave the reformed church the name of Protestant. 5TC 118.2

God's intervention had held back the forces that opposed the truth. Charles V was determined to crush the Reformation, but as often as he raised his hand to strike he had been forced to direct the blow elsewhere. Again and again at the critical moment the Turkish armies appeared on the frontier, or the king of France or even the pope himself made war on him. In this way, amid the strife and turmoil of nations, the Reformation had been left to strengthen and spread. 5TC 118.3

Finally, however, the Catholic rulers united against the Reformers. The emperor summoned a diet, or council, to convene at Spires in 1529 for the purpose of crushing heresy. If peaceful methods failed, Charles was prepared to use the sword. 5TC 119.1

Rome's loyalists at Spires openly showed their hostility toward the Reformers. Melanchthon said: “We are what the world hates and tries to sweep away. But Christ will look down on His poor people and preserve them.”^{1J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 5.} The people of Spires thirsted for the Word of God, and despite the fact that it was forbidden, thousands flocked to services held in the chapel of the elector of Saxony. This brought on the crisis even sooner. Religious toleration had already been legally established, and the states where the Reformation was strong resolved to oppose any restriction on their rights. In Luther's place stood his coworkers and the princes God had raised up to defend His cause. Frederick of Saxony had died, but Duke John, his successor, had joyfully welcomed the Reformation and displayed great courage. 5TC 119.2

The priests demanded that the states that had accepted the Reformation submit to Rome's jurisdiction. The Reformers, on the other hand, could not consent for Rome again to control those states that had received the Word of God. 5TC 119.3

It was finally proposed that where the Reformation had not become established, the Edict of Worms should be enforced; and that “where the people could not conform to it without danger of revolt, they should at least introduce no new reform, ... they should not oppose the celebration of the mass, [and] they should permit no Roman Catholic to embrace Lutheranism.” This measure passed the council, to the great satisfaction of the priests and church officials. 5TC 119.4

Mighty Issues at Stake

If this edict were enforced, “the Reformation could neither be extended ... nor be established on solid foundations ... where it already existed.”^{2J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 5.} Liberty would be prohibited. No conversions would be allowed. The hopes of the world seemed about to be extinguished. 5TC 119.5

The evangelicals looked at each other in blank dismay: “What can we do?” “Should the leaders of the Reformation submit, and accept the edict? ... The Lutheran princes were guaranteed the free exercise of their religion. The same privilege was extended to all of their subjects who had embraced the reformed views before the measure passed. Shouldn’t this satisfy them? ... 5TC 120.1

“Fortunately, 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 force the conscience and forbid free inquiry. But weren’t they and their Protestant subjects to enjoy religious freedom? Yes, as a favor specially provided in the arrangement, but not as a right.... If they accepted the proposed arrangement, they would virtually have been admitting that religious liberty ought to be confined to reformed Saxony; and as for all the rest of Christendom, free inquiry and the profession of the reformed faith were crimes and must be punished with the dungeon and the stake. Could they consent to localize religious liberty? ... Could the Reformers have claimed that they were innocent of the blood of those hundreds and thousands who would have to yield up their lives in Catholic lands as a result of this arrangement?”^{3James A. Wylie, History of Protestantism, book 9, chapter 15.} 5TC 120.2

“Let us reject this decree,” the princes said. “In matters of conscience the majority has no power.” To protect liberty of conscience is the duty of the state, and this is the limit of its authority in matters of religion. 5TC 120.3

The Catholic rulers determined to put down what they termed “daring obstinacy.” The representatives of the free cities were required to declare whether they would accept the terms of the proposition. They pleaded for delay, but were refused. Nearly one half sided with the Reformers, knowing that their position marked them for future condemnation and persecution. One of them said, “We must either deny the word of God, or—be burnt.”^{4J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 5.} 5TC 120.4

Noble Stand of the Princes

King Ferdinand, the emperor's representative, tried the art of persuasion. He “begged the princes to accept the decree, assuring them that the emperor would be greatly pleased with them.” But these faithful men answered calmly: “We will obey the emperor in everything that may contribute to maintaining peace and the honor of God.” 5TC 120.5

The king finally announced that “their only remaining course was to submit to the majority.” Having said this, he left the chamber, giving the Reformers no opportunity to reply. “They sent representatives begging the king to return.” He answered only, “It is a settled affair; submission is all that remains.”^{5J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 5.} 5TC 121.1

The imperial party believed smugly that the cause of the emperor and the pope was strong and the Reformers’ position weak. If the Reformers had depended on human aid alone, they would have been as powerless as the Catholic side supposed. But they appealed “from the report of the Diet [Council] to the word of God, and from the emperor Charles to Jesus Christ, the King of kings and Lord of lords.” 5TC 121.2

Because Ferdinand had refused to honor their conscientious convictions, the princes decided not to let his absence stop them, but to bring their protest before the national council immediately. They drew up a solemn declaration and presented it to the diet: 5TC 121.3

“We protest by these words ... that, for us and for our people, we neither consent to nor accept in any manner whatsoever the proposed decree, in anything that is contrary to God, to His holy word, to our right conscience, to the salvation of our souls.... For this reason we reject the yoke that is imposed on us.... At the same time we expect that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to offer him, as well as to you, gracious lords, all the affection and obedience that are our just and legitimate duty.”^{6J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 6.} 5TC 121.4

The majority were amazed and alarmed by the boldness of the protesters. Dissension, war, and bloodshed seemed inevitable. But the Reformers, relying on God's omnipotent arm, were “full of courage and firmness.” 5TC 121.5

“The principles contained in this celebrated protest ... constitute the very essence of Protestantism.... Protestantism sets the power of conscience above the ruler, and the authority of God's word above the visible church.... It ... says with the prophets and apostles, ‘We must obey God rather than man.’ In the presence of the crown of Charles the Fifth, it uplifts the crown of Jesus Christ.”^{7J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 13, chapter 6.} The Protest of Spires was a solemn witness against religious intolerance and an assertion of the right of all people to worship God according to their own consciences. 5TC 121.6

The experience of these noble Reformers contains a lesson for all ages to follow. Satan is still opposed to making the Scriptures the guide of life. People in our time need to return to the great Protestant principle—the Bible, and the Bible only, as the rule of faith and duty. Satan is still working to destroy religious liberty. The anti-Christian power that the protesters of Spires rejected is now seeking to reestablish its lost supremacy. 5TC 122.1

The Diet at Augsburg

King Ferdinand denied a hearing to the evangelical princes, but to quiet the dissensions that were disturbing the empire, in the year following the Protest of Spires Charles V convened a diet at Augsburg. He announced he intended to preside in person, and he summoned the Protestant leaders. 5TC 122.2

The elector of Saxony's councilors urged him not to appear at the diet: “Is it not risking everything to go and shut oneself up within the walls of a city with a powerful enemy?” But others nobly declared, “Let the princes only conduct themselves with courage, and God's cause is saved.” “God is faithful; He will not abandon us,” said Luther.^{8J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 14, chapter 2.} 5TC 122.3

The elector started out for Augsburg. Many went forward with gloomy faces and troubled hearts. But Luther, who accompanied them as far as Coburg, revived their faith by singing the hymn he wrote on that journey, “A Mighty Fortress Is Our God.” Many a heavy heart lightened at the sound of the inspiring song. 5TC 122.4

The reformed princes had decided to have a statement of their views, with the evidence from the Scriptures, to present before the council. They committed the task of preparing it to Luther, Melanchthon, and their associates. The Protestants accepted this Confession, and they assembled to sign their names on the document. 5TC 122.5

The Reformers were careful not to mix their cause with political questions. As the Christian princes came forward to sign the Confession, Melanchthon objected, saying, “It is for the theologians and ministers to propose these things. Let us reserve the authority of the mighty ones of the earth for other matters.” John of Saxony replied: “God forbid that you should exclude me. I am resolved to do what is right, without troubling myself about my crown. I want to confess the Lord. My electoral hat and my ermine are not so precious to me as the cross of Jesus Christ.” Another of the princes said 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.” “I would rather renounce my subjects and my states, rather leave the country of my fathers with staff in hand,” he continued, “than receive any other doctrine than what is contained in this Confession.”^{9J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 14, chapter 6.} 5TC 123.1

The appointed time came. Charles V, surrounded by the electors and the princes, took time to hear the Protestant Reformers. In that high and formal assembly the Reformers clearly set forth the truths of the gospel and pointed out the errors of the Catholic church. That day has been called “the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind.”^{10J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 14, chapter 7.} 5TC 123.2

Luther had stood alone at Worms. Now in his place were the most powerful princes of the empire. “I am overjoyed,” Luther wrote, “that I have lived until this hour, to see Christ publicly exalted by such illustrious confessors, and in so glorious an assembly.” 5TC 123.3

What the emperor had forbidden to be preached from the pulpit was proclaimed from the palace. What many had regarded as unfit even for servants to listen to was heard with amazement by the masters and lords of the empire. Crowned princes were the preachers, and the sermon was the royal truth of God. “Since the apostolic age there has never been a greater work or a more magnificent confession.”^{11J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 14, chapter 7.} 5TC 123.4

One of the principles that Luther most firmly maintained was that no one should enlist the secular power in support of the Reformation. He rejoiced that princes of the empire confessed the gospel, but when they proposed uniting in a defensive alliance, he declared that “the doctrine of the gospel would be defended by God alone.... In Luther's view, all the political precautions suggested came from improper fear and sinful mistrust.”^{12J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, London edition, book 10, chapter 14.} 5TC 123.5

Later, referring to the league the reformed princes had suggested, Luther declared that the only weapon in this warfare should be “the sword of the Spirit.” He wrote to the elector of Saxony: “We cannot conscientiously approve of the proposed alliance. The cross of Christ must be carried. Let your highness be without fear. We will do more by our prayers than all our enemies can do by their boastings.”^{13J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, London edition, book 14, chapter 1.} 5TC 124.1

From the secret place of prayer came the power that shook the world in the Reformation. At Augsburg Luther “did not pass a day without devoting at least three hours to prayer.” In the privacy of his room he was heard pouring out his soul before God in words “full of adoration, fear, and hope.” To Melanchthon he wrote: “If the cause is unjust, abandon it. If the cause is just, why should we dishonor the promises of Him who commands us to sleep without fear?”^{14J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, London edition, book 14, chapter 6.} The Protestant Reformers had built on Christ. The gates of hell could not prevail against them! 5TC 124.2