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 1:404. (continues)
