The History of Protestantism (Complete 24 Books in One Volume). James Aitken Wylie

heavily upon him in the earlier stages of his career, the awe, even, in which he stood of Rome as the Church of Christ, and the obedience which he believed he owed the Pontiff as head of the Church. The last link of this bondage was now gone. He stood erect in the presence of a power before which the whole of Christendom wellnigh still bowed down. The study of Paul's Epistles and of the Apocalypse, and the comparison of both with the history of the past, brought Luther about this time to the full and matured conviction that the Church of Rome as it now existed was the predicted "Apostacy," and that the dominion of the Papacy was the reign of Antichrist. It was this that broke the spell of Rome, and took for him the sting out of her curse. This was a wonderful training, and not the least wonderful thing in it was the exact coincidence in point of time between the maturing of Luther's views and the great crisis in his career. The summons to the Diet at Worms found him in the very prime and fullness of his knowledge.

      On the 24th of March the imperial herald, Gaspard Sturm, arrived at Wittemberg, and put into the hands of Luther the summons of the emperor to appear before the Diet at Worms.

      CHAPTER 5

       LUTHER'S JOURNEY AND ARRIVAL AT WORMS

       Table of Contents

      Luther's Resolution – Alarm in Germany – The Reformer sets out – His Reception at Leipsic – Erfurt – Preaches – Eisenach – Sickness – Auguries of Evil – Luther's Courage – Will the Safe-conduct be respected? – Fears of his Friends – They advise him not to come on – His Reply – Enters Worms – Crowd in the Street – An Ill-omened Pageant – The Princes throng his Apartment – Night and Sleep.

      "WILL he come?" asked the members of the Diet of one another, when they had determined to summon Luther before them. The only man who did not hesitate a moment on that point was Luther himself. In the citation now in his hand he beheld the summons of a Greater than the emperor, and straightway he made ready to obey it. He knew that in the assembly before which he was to appear there was but one man on whom he could fully rely, the Elector Frederick. His safe-conduct might be violated as that of John Huss had been. In going to Worms he might be going to the stake. His opponents, he knew, thirsted for his blood, still not for a moment did he permit fear to make him waver in his resolution to go to Worms. There he should be able to bear testimony to the truth, and as to all beyond, it gave him no concern. "Fear not," he wrote to Spalatin, the elector's secretary, "that I shall retract a single syllable. With the help of Christ, I will never desert the Word on the battlefield." "I am called," said he to his friends, when they expressed their fears; "it is ordered and decreed that I appear in that city. I will neither recant nor flee. I will go to Worms in spite of all the gates of hell, and the prince of the power of the air."

      The news that Luther had been summoned to the Diet spread rapidly through Germany, inspiring, wherever the tidings came, a mixed feeling of thankfulness and alarm. The Germans were glad to see the cause of their country and their Church assuming such proportions, and challenging examination and discussion before so august an assembly. At the same time they trembled when they thought what might be the fate of the man who was eminently their nation's representative, and by much the ablest champion of both its political and its religious rights. If Luther should be sacrificed nothing could compensate for his loss, and the movement which promised to bring them riddance of a foreign yoke, every year growing more intolerable, would be thrown back for an indefinite period. Many eyes and hearts, therefore, in all parts of Germany followed the monk as he went his doubtful way to Worms.

      On the 2nd of April the arrangements for his departure were completed. He did not set out alone. Three of his more intimate friends, members of the university, accompanied him. These were the courageous Amsdorff – Schurff, professor of jurisprudence, as timid as Amsdorff was bold, yet who shrank not from the perils of this journey – and Suaven, a young Danish nobleman, who claimed, as the representative of the students, the honor of attending his master.

      Most tender was the parting between Luther and Melancthon. In Luther the young scholar had found again his country, his friends, his all. Now he was about to lose him. Sad at heart, he yearned to go with him, even should he be going to martyrdom. He implored, but in vain; for if Luther should fall, who but Philip could fill his place and carry on his work? The citizens were moved as well as the professors and youth of the university. They thronged the street to witness the departure of their great townsman, and it was amidst their tears that Luther passed out at the gate, and took his way over the great plains that are spread out around Wittemberg.

      The imperial herald, wearing his insignia and displaying the imperial eagle, to show under what guardianship the travelers journeyed, came first on horseback; after him rode his servant, and closing the little cavalcade was the humble wagon which contained Luther and his friends. This conveyance had been provided by the magistrates of Wittemberg at their own cost, and, provident of the traveller's comfort, it was furnished with an awning to shade him from the sun or cover him from the rain.

      Everywhere, as they passed along, crowds awaited the arrival of the travelers. Villages poured out their inhabitants to see and greet the bold monk. At the gates of those cities where it was known that Luther would halt, processions, headed by the magistrates, waited to bid him welcome. There were exceptions, however, to the general cordiality. At Leipsic the Reformer was presented with simply the customary cup of wine, as much as to say, "Pass on." But generally the population were touched with the heroism of the journey. In Luther they beheld a man who was offering himself on the altar of his country, and as they saw him pass they heaved a sigh as over one who should never return. His path was strewed with hints and warnings of coming fate, partly the fears of timid friends, and partly the menaces of enemies who strove by every means in their power to stop his journey, and prevent his appearance at the Diet.

      His entrance into Erfurt, the city where he had come to the knowledge of the truth, and on the streets of which he had begged as a monk, was more like that of a warrior returning from a victorious campaign, than a humble doctor going to answer a charge of heresy. Hardly had he come in sight of its steeples, when a numerous cavalcade, composed of the members of the senate, the university, and two thousand burghers, met him and escorted him into the city. Through streets thronged with spectators he was conducted to the old familiar building so imperishably associated with his history, the convent of the Augustines. On the Sunday after Easter he entered its great church, the door of which he had been wont, when a friar, to open, and the floor of which he had been wont to sweep out; and from its pulpit he preached to an overflowing crowd, from the words so suitable to the season, "Peace be unto you" (John 20:19). Let us quote a passage ofhis sermon. Of the Diet – of the emperor, of himself, not a word: from beginning to end it is Christ and salvation that are held forth.

      "Philosophers, doctors, and writers," said the preacher, "have endeavored to teach men the way to obtain everlasting life, and they have not succeeded. I will now tell it to you.

      "There are two kinds of works – works not of ourselves, and these are good: our own works, they are of little worth. One man builds a church; another goes on a pilgrimage to St. Iago of Compostella, or St. Peter's; a third fasts, takes the cowl, and goes bare-foot; another does something else. All these works are nothingness, and will come to naught, for our own works have no virtue in them.

      But I am now going to tell you what is the true work. God has raised one Man from the dead, the Lord Jesus Christ, that he might destroy death, expiate sin, and shut the gates of hell. This is the work of salvation.

      "Christ, has vanquished! This is the joyful news! and we are saved by his work, and not by our own... Our Lord Jesus Christ said, 'Peace be unto you! behold my hands' – that is to say, Behold, O man! it is I, I alone, who have taken away thy sins, and ransomed thee; and now thou hast peace, saith the Lord."

      Such was the Divine wisdom which Luther dispensed to the men of Erfurt. It was ill their city that he had learned it; and well might he have added what the centurion said of his liberty: "With a great sum have I obtained this knowledge, which now I freely give to you."

      Traversing ground every foot-breadth of which was familiar as