The Great Controversy Between Christ and Satan Part 11

The Reformer answered: "Since your most serene majesty and your high mightinesses require from me a clear, simple, and precise answer, I will give you one, and it is this: I cannot submit my faith either to the pope or to the councils, because it is clear as the day that they have frequently erred and contradicted each other. Unless therefore I am convinced by the testimony of Scripture or by the clearest reasoning, unless I am persuaded by means of the pa.s.sages I have quoted, and unless they thus render my conscience bound by the word of G.o.d, _I cannot and I will not retract_, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other; may G.o.d help me. Amen."(221)

Thus stood this righteous man, upon the sure foundation of the word of G.o.d. The light of heaven illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all as he testified against the power of error, and witnessed to the superiority of that faith that overcomes the world.

The whole a.s.sembly were for a time speechless with amazement. At his first answer, Luther had spoken in a low tone, with a respectful, almost submissive bearing. The Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk's worn frame, his plain attire, and the simplicity of his address, had declared, "This monk will never make a heretic of me." The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise. The emperor, moved to admiration, exclaimed, "This monk speaks with an intrepid heart and unshaken courage." Many of the German princes looked with pride and joy upon this representative of their nation.

The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not by appealing to the Scriptures, but by a resort to threats, Rome's unfailing argument.

Said the spokesman of the Diet, "If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic."

Luther's friends, who had with great joy listened to his n.o.ble defense, trembled at these words; but the doctor himself said calmly, "May G.o.d be my helper, for I can retract nothing."(222)

He was directed to withdraw from the Diet, while the princes consulted together. It was felt that a great crisis had come. Luther's persistent refusal to submit, might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the a.s.sembly. Again the question was put, whether he would renounce his doctrines. "I have no other reply to make," he said, "than that which I have already made." It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.

The papal leaders were chagrined that their power, which had caused kings and n.o.bles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, pa.s.sion, and misrepresentation. He had lost sight of himself, and of the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of G.o.d had been present in that council impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. There was another cla.s.s who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time became fearless supporters of the Reformation.

The elector Frederick had looked forward anxiously to Luther's appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor's courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been brought to naught by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages.

As the legate perceived the effect produced by Luther's speech, he feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the Reformer's overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome.

His words were not without effect. On the day following Luther's answer, Charles caused a message to be presented to the Diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. "A single monk, misled by his own folly, has risen against the faith of Christendom. To stay such impiety, I will sacrifice my kingdoms, my treasures, my friends, my body, my blood, my soul, and my life. I am about to dismiss the Augustine Luther, forbidding him to cause the least disorder among the people; I shall then proceed against him and his adherents as contumacious heretics, by excommunication, by interdict, and by every means calculated to destroy them. I call on the members of the states to behave like faithful Christians."(223) Nevertheless the emperor declared that Luther's safe-conduct must be respected, and that before proceedings against him could be inst.i.tuted, 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."(224) 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 repet.i.tion 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."(225) 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 a.s.sembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V. declared, "I should not like to blush like Sigismund."(226)

Yet Charles had deliberately rejected the truths presented by Luther. "I am firmly resolved to imitate the example of my ancestors,"(227) wrote the monarch. 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 G.o.d 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 G.o.d.

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."(228) The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from G.o.d's word, his Spirit pleaded for the last time with many in that a.s.sembly. 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,"(229) 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 n.o.bles pledged themselves to protect him. Not a few openly denounced the royal message as 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."(230) 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."(231) The people gazed upon him as if he were more than human.

Even those who had no faith in his doctrines, could not but admire that lofty integrity which led him to brave death rather than violate his conscience.

Earnest efforts were made to obtain Luther's consent to a compromise with Rome. n.o.bles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils, he would soon be banished from the empire, and then would have no defense.

To this appeal Luther answered: "The gospel of Christ cannot be preached without offense.... Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth?

No; I would rather give up my body, my blood, and my life."(232)

Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. "I consent," said he in reply, "with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of G.o.d for their standard. Men have nothing to do but to obey it.

Do not offer violence to my conscience, which is bound and chained up with the Holy Scriptures."(233)

To another appeal he said, "I consent to renounce my safe-conduct. I place my person and my life in the emperor's hands, but the word of G.o.d-never!"(234) He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. "In what concerns the word of G.o.d and the faith," he added, "every Christian is as good a judge as the pope, though supported by a million councils, can be for him."(235) Both friends and foes were at last convinced that further effort for reconciliation would be useless.

Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emanc.i.p.ating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pa.s.s through a similar experience.

The power and majesty of G.o.d stood forth above the counsel of men, above the mighty power of Satan.

Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, his heart was filled with joy and praise. "The devil himself,"

said he, "guarded the pope's citadel; but Christ has made a wide breach in it, and Satan was constrained to confess that the Lord is mightier than he."(236)

After his departure, still desirous that his firmness should not be mistaken for rebellion, Luther wrote to the emperor. "G.o.d, who is the searcher of hearts, is my witness," he said, "that I am ready most earnestly to obey your majesty, in honor or in dishonor, in life or in death, and with no exception save the word of G.o.d, by which man lives. In all the affairs of this present life, my fidelity shall be unshaken, for here to lose or to gain is of no consequence to salvation. But when eternal interests are concerned, G.o.d wills not that man should submit unto man. For such submission in spiritual matters is a real worship, and ought to be rendered solely to the Creator."(237)

On the journey from Worms, Luther's reception was even more flattering than during his progress thither. Princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and notwithstanding the imperial prohibition, he again entered the pulpit. "I never pledged myself to chain up the word of G.o.d," he said, "nor will I."(238)

He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as "Satan himself under the form of a man and dressed in a monk's frock."(239) It was commanded that as soon as his safe-conduct should expire, measures be taken to stop his work. All persons were forbidden to harbor him, to give him food or drink, or by word or act, in public or private, to aid or abet him. He was to be seized wherever he might be, and delivered to the authorities. His adherents also were to be imprisoned, and their property confiscated. His writings were to be destroyed, and finally, all who should dare to act contrary to this decree were included in its condemnation. The elector of Saxony, and the princes most friendly to Luther, had left Worms soon after his departure, and the emperor's decree received the sanction of the Diet. Now the Romanists were jubilant. They considered the fate of the Reformation sealed.

G.o.d had provided a way of escape for His servant in this hour of peril. A vigilant eye had followed Luther's movements, and a true and n.o.ble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. G.o.d gave wisdom to Frederick of Saxony to devise a plan for the Reformer's preservation. With the co-operation of true friends, the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey, he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. Both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted.

This ignorance was not without design; so long as the elector knew nothing of Luther's whereabouts, he could reveal nothing. He satisfied himself that the Reformer was safe, and with this knowledge he was content.

Spring, summer, and autumn pa.s.sed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about to be extinguished. But instead of this, the Reformer was filling his lamp from the storehouse of truth; and its light was to shine forth with brighter radiance.

In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he could not long find satisfaction in quiet and repose. Accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In those solitary days, the condition of the church rose up before him, and he cried in despair, "Alas! there is no one in this latter day of His anger, to stand like a wall before the Lord, and save Israel!"(240) Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. Then he reproached himself for his indolence and self-indulgence. Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. His pen was never idle. While his enemies flattered themselves that he was silenced, they were astonished and confused by tangible proof that he was still active. A host of tracts, issuing from his pen, circulated throughout Germany. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel, and rebuke the sins and errors of the times.

But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that G.o.d had withdrawn His servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports, and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.

As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom G.o.d has employed to break the chains of error and superst.i.tion. Satan seeks to divert men's thoughts and affections from G.o.d, and to fix them upon human agencies; he leads them to honor the mere instrument, and to ignore the Hand that directs all the events of providence. Too often, religious leaders who are thus praised and reverenced lose sight of their dependence upon G.o.d, and are led to trust in themselves. As a result, they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the word of G.o.d. The work of reform is often r.e.t.a.r.ded because of this spirit indulged by its supporters. From this danger, G.o.d would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but that of G.o.d. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.

9. THE SWISS REFORMER.

[Ill.u.s.tration: Chapter header.]

In the choice of instrumentalities for the reforming of the church, the same divine plan is seen as in that for the planting of the church. The heavenly Teacher pa.s.sed by the great men of earth, the t.i.tled and wealthy, who were accustomed to receive praise and homage as leaders of the people.

They were so proud and self-confident in their boasted superiority that they could not be moulded to sympathize with their fellow-men, and to become co-laborers with the humble Man of Nazareth. To the unlearned, toiling fishermen of Galilee was the call addressed, "Follow Me, and I will make you fishers of men."(241) These disciples were humble and teachable. The less they had been influenced by the false teaching of their time, the more successfully could Christ instruct and train them for His service. So in the days of the Great Reformation. The leading Reformers were men from humble life,-men who were most free of any of their time from pride of rank, and from the influence of bigotry and priestcraft. It is G.o.d's plan to employ humble instruments to accomplish great results. Then the glory will not be given to men, but to Him who works through them to will and to do of His own good pleasure.

A few weeks after the birth of Luther in a miner's cabin in Saxony, Ulric Zwingle was born in a herdsman's cottage among the Alps. Zwingle's surroundings in childhood, and his early training, were such as to prepare him for his future mission. Reared amid scenes of natural grandeur, beauty, and awful sublimity, his mind was early impressed with a sense of the greatness, the power, and the majesty of G.o.d. The history of the brave deeds achieved upon his native mountains, kindled his youthful aspirations. And at the side of his pious grandmother he listened to the few precious Bible stories which she had gleaned from amid the legends and traditions of the church. With eager interest he heard of the grand deeds of patriarchs and prophets, of the shepherds who watched their flocks on the hills of Palestine where angels talked with them, of the Babe of Bethlehem and the Man of Calvary.

Like John Luther, Zwingle's father desired an education for his son, and the boy was early sent from his native valley. His mind rapidly developed, and it soon became a question where to find teachers competent to instruct him. At the age of thirteen he went to Bern, which then possessed the most distinguished school in Switzerland. Here, however, a danger arose which threatened to blight the promise of his life. Determined efforts were put forth by the friars to allure him into a monastery. The Dominican and Franciscan monks were in rivalry for popular favor. This they endeavored to secure by the showy adornments of their churches, the pomp of their ceremonials, and the attractions of famous relics and miracle-working images.

The Dominicans of Bern saw that if they could win this talented young scholar, they would secure both gain and honor. His extreme youth, his natural ability as a speaker and writer, and his genius for music and poetry, would be more effective than all their pomp and display, in attracting the people to their services and increasing the revenues of their order. By deceit and flattery they endeavored to induce Zwingle to enter their convent. Luther, while a student at school, had buried himself in a convent cell, and he would have been lost to the world had not G.o.d's providence released him. Zwingle was not permitted to encounter the same peril. Providentially his father received information of the designs of the friars. He had no intention of allowing his son to follow the idle and worthless life of the monks. He saw that his future usefulness was at stake, and directed him to return home without delay.

The command was obeyed; but the youth could not be long content in his native valley, and he soon resumed his studies, repairing, after a time, to Basel. It was here that Zwingle first heard the gospel of G.o.d's free grace. Wittembach, a teacher of the ancient languages, had, while studying Greek and Hebrew, been led to the Holy Scriptures, and thus rays of divine light were shed into the minds of the students under his instruction. He declared that there was a truth more ancient, and of infinitely greater worth, than the theories taught by schoolmen and philosophers. This ancient truth was that the death of Christ is the sinner's only ransom. To Zwingle these words were as the first ray of light that precedes the dawn.

Zwingle was soon called from Basel, to enter upon his life-work. His first field of labor was in an Alpine parish, not far distant from his native valley. Having received ordination as a priest, he "devoted himself with his whole soul to the search after divine truth; for he was well aware,"

says a fellow-reformer, "how much he must know to whom the flock of Christ is entrusted."(242) The more he searched the Scriptures, the clearer appeared the contrast between their truths and the heresies of Rome. He submitted himself to the Bible as the word of G.o.d, the only sufficient, infallible rule. He saw that it must be its own interpreter. He dared not attempt to explain Scripture to sustain a preconceived theory or doctrine, but held it his duty to learn what is its direct and obvious teaching. He sought to avail himself of every help to obtain a full and correct understanding of its meaning, and he invoked the aid of the Holy Spirit, which would, he declared, reveal it to all who sought it in sincerity and with prayer.

"The Scriptures," said Zwingle, "come from G.o.d, not from man, and even that G.o.d who enlightens will give thee to understand that the speech comes from G.o.d. The word of G.o.d ... cannot fail; it is bright, it teaches itself, it discloses itself, it illumines the soul with all salvation and grace, comforts it in G.o.d, humbles it, so that it loses and even forfeits itself, and embraces G.o.d."(243) The truth of these words Zwingle himself had proved. Speaking of his experience at this time, he afterward wrote: "When ... I began to give myself wholly up to the Holy Scriptures, philosophy and theology (scholastic) would always keep suggesting quarrels to me. At last I came to this, that I thought, 'Thou must let all that lie, and learn the meaning of G.o.d purely out of His own simple word.' Then I began to ask G.o.d for His light, and the Scriptures began to be much easier to me."(244)

The doctrine preached by Zwingle was not received from Luther. It was the doctrine of Christ. "If Luther preaches Christ," said the Swiss Reformer, "he does what I am doing. Those whom he has brought to Christ are more numerous than those whom I have led. But this matters not. I will bear no other name than that of Christ, whose soldier I am, and who alone is my chief. Never has one single word been written by me to Luther, nor by Luther to me. And why?... That it might be shown how much the Spirit of G.o.d is in unison with itself, since both of us, without any collusion, teach the doctrine of Christ with such uniformity."(245)

In 1516 Zwingle was invited to become a preacher in the convent at Einsiedeln. Here he was to have a closer view of the corruptions of Rome, and was to exert an influence as a Reformer that would be felt far beyond his native Alps. Among the chief attractions of Einsiedeln was an image of the Virgin which was said to have the power of working miracles. Above the gateway of the convent was the inscription, "Here a plenary remission of sins may be obtained."(246) Pilgrims at all seasons resorted to the shrine of the Virgin, but at the great yearly festival of its consecration, mult.i.tudes came from all parts of Switzerland, and even from France and Germany. Zwingle, greatly afflicted at the sight, seized the opportunity to proclaim liberty through the gospel to these bond-slaves of superst.i.tion.