The Protest of the Reformers at the second Diet of Spires, in 1529, forms a distinct epoch in the history of the Reformation and of the church. At the same time, we must bear in mind that Protestantism is not a novelty. The antiquity of the Roman Catholic religion is one of the vain boasts of her advocates. Popery, they say, is the offspring of antiquity; but Protestantism is the child of yesterday—of Luther and Calvin. The term, we may admit, in its acceptation in the sixteenth century was a novelty, but not that which it represented. The truth of God and its authority over the conscience were what the Protestants contended for. In this sense, Protestantism is as old as Christianity; and has always existed, though overlaid, from the time of Constantine to the sixteenth century, by a mass of error and ever accumulating superstitions.
During this dark and dreary period we have many Protestants. Despotism and error reigning, the faithful and the truth of God existing, necessarily brought out the principles of Protestantism. Besides the Paulicians, the Nestorians, and the Armenians in the East; we have our well-known friends in the West—the Waldenses, the Albigenses, the Wycliffites, and the Bohemians. There were others distinguished by various appellations, such as the Cathari, Leonists, etc.; but these were the four great branches of the noble stock of witnesses for Christ and His gospel; and though called by different names, had one common origin and one common faith.
The Protestantism with which we have now to do, historically, dates from the second Diet of Spires, 1529. Then it drew its first breath. But in a short time it was embodied in the national constitution of Germany, and stood armed in defense, if needed, of religion and liberty. This was Protestantism in its political form, which alas! savored not of Christianity, or of the church of God, the body of Christ.
But here we must pause for a little, and meditate on the Lord's address to the church in Sardis. The commencement of the Protestant part of Christendom is the right moment to introduce it. There we have the estimate, not of the partial or prejudiced pen of the historian, but of the Lord Himself. This is deeply solemn, but unspeakably precious. May He give us to see His own mind on this great subject!