In the meantime, CHARLES V. had become Emperor of Germany. The papal nuncios urged him to execute the bull. But this youthful monarch proceeded leisurely. He summoned a Diet to Worms, where, among other matters, the difficulties of the Church might also be decided. Although the Papal legates endeavored to prevent Luther's summons to the Diet, they could not succeed. When parting from Melanchthon, he said: "If I should return no more, and my enemies should murder me at Worms, as may very easily be the case, I conjure you, dear brother, not to neglect teaching and abiding by the truth. In the meantime, labor also for me, because I am not able to be here. You can do better than I can. Therefore it will not be a great loss, provided you remain. The Lord still finds a learned champion in you." It is well known to all with what joyful faith Luther received the summons, and with what bold words he expressed himself in regard to it. Luther's journey to Worms, and his demeanor before the Emperor and the States of the Empire, are among the most glorious events of his own history, and of the Reformation in general.
Faith, like that exhibited by him at this time, is not often found in Israel. "Here I stand, I cannot do otherwise; God help me! Amen!" These were Luther's words; he remained faithful, and God helped him. He was removed until March, 1522, for it is known that the care of the Elector had sheltered him from the malice of his enemies in the silent Wartburg.
During this time, Wittenberg truly seemed to be fatherless, for Melanchthon was no Luther. And yet the burden of the Reformation rested upon the shoulders of this young man. But, notwithstanding the papal bulls, and in spite of the Edict of Worms, which appeared May 26, 1521, and spoke in the papal spirit, he was not afraid to stand in the gap. He published the acts of the Diet of Worms, and sided with the proscribed Luther. Every where his assistance was required, so also to give his advice in supplying the professorial chairs in the University. During this time, AUROGALLUS, teacher of the Hebrew, and JUSTUS JONAS, in the capacity of provost and professor of Theology, arrived in Wittenberg. During the same year, Melanchthon published a severe work against the Theologians of Paris. These had severely condemned Luther and his writings. Against these he wrote his defence of Dr. M. Luther, "against the raging judgment of the Paris Divines." It is one of his most cutting productions. He begins thus: "Behold, Christian reader, what monstrous beasts of Theologians this part of the earth, Europe, gives birth to!" He expresses himself unwilling to believe that this production has emanated from Paris, because so furious a spirit breathes in it. The common people believe that Christian doctrine dwells in the high school as in its own palace. But he will disregard the distinguished personages, and the high rank of the University, and says: "In our common Christianity, Christ's voice alone shall rule. Whoever does not hear this, does not belong to Christ." The Universities of Cologne and Löwen had also condemned Luther's writings, but they had not acted as _crazily_ as the Parisians. He, therefore, found himself obliged to believe that the saying of those in the olden time was not altogether without foundation: "That the French have no brains." They called Luther a heretic because he did not agree with the Universities, the holy fathers, and the councils. But here Melanchthon plants himself upon the basis of the Bible, and declares this alone can be infallible, and adds: "What new articles of Faith do magistri nostri of Paris wish to add to this? Perhaps their own gross ones!" In this biting manner he proceeds, and in a clear, lively manner, thoroughly refutes the assertions of the Parisians. He proves the Scriptures to be the only fountain of knowledge in the most triumphant manner, and then proceeds to show that Luther is standing upon the Bible, and yet does not contradict the Fathers. Luther's defender proves that he is on Augustine's side in the doctrines of Free-will and of Grace, and then goes on to show that the Parisians themselves are opposed to the Fathers. He concludes thus: "I wished to guard you in these things, Christian reader, in order that you may not be prejudiced against Luther by the reputation of the Sorbonne,[6] the wisdom of which you have been able to see in one or two points. From those which I have exposed to you, you may easily guess the rest--for the Sorbonne is the Sorbonne. It will be easier for you to find Christ among the carpenters than among these people."