The Great Controversy Between Christ and Satan Part 16

The 21st of January, 1535, was fixed upon for the awful ceremonial. The superst.i.tious fears and bigoted hatred of the whole nation had been roused. Paris was thronged with the mult.i.tudes that from all the surrounding country crowded her streets. The day was to be ushered in by a vast and imposing procession. "The houses along the line of march were hung with mourning drapery, and altars rose at intervals." Before every door was a lighted torch in honor of the "holy sacrament." Before daybreak the procession formed, at the palace of the king. "First came the banners and crosses of the several parishes; next appeared the citizens, walking two and two, and bearing torches." The four orders of friars followed, each in its own peculiar dress. Then came a vast collection of famous relics. Following these rode lordly ecclesiastics in their purple and scarlet robes and jeweled adornings, a gorgeous and glittering array.

"The host was carried by the bishop of Paris under a magnificent canopy, ... supported by four princes of the blood.... After the host walked the king.... Francis I. on that day wore no crown, nor robe of state." With "head uncovered, his eyes cast on the ground, and in his hand a lighted taper," the king of France appeared "in the character of a penitent."(339) At every altar he bowed down in humiliation, not for the vices that defiled his soul, nor the innocent blood that stained his hands, but for the deadly sin of his subjects who had dared to condemn the ma.s.s.

Following him came the queen and the dignitaries of state, also walking two and two, each with a lighted torch.

As a part of the services of the day, the monarch himself addressed the high officials of the kingdom in the great hall of the bishop's palace.

With a sorrowful countenance he appeared before them, and in words of moving eloquence bewailed "the crime, the blasphemy, the day of sorrow and disgrace," that had come upon the nation. And he called upon every loyal subject to aid in the extirpation of the pestilent heresy that threatened France with ruin. "As true, Messieurs, as I am your king," he said, "if I knew one of my own limbs spotted or infected with this detestable rottenness, I would give it you to cut off.... And further, if I saw one of my children defiled by it, I would not spare him.... I would deliver him up myself, and would sacrifice him to G.o.d." Tears choked his utterance, and the whole a.s.sembly wept, with one accord exclaiming, "We will live and die for the Catholic religion!"(340)

Terrible had become the darkness of the nation that had rejected the light of truth. "The grace that bringeth salvation" had appeared; but France, after beholding its power and holiness, after thousands had been drawn by its divine beauty, after cities and hamlets had been illuminated by its radiance, had turned away, choosing darkness rather than light. They had put from them the heavenly gift, when it was offered them. They had called evil good, and good evil, till they had fallen victims to their wilful self-deception. Now, though they might actually believe that they were doing G.o.d service in persecuting His people, yet their sincerity did not render them guiltless. The light that would have saved them from deception, from staining their souls with blood-guiltiness, they had wilfully rejected.

A solemn oath to extirpate heresy was taken in the great cathedral where, nearly three centuries later, the "G.o.ddess of Reason" was to be enthroned by a nation that had forgotten the living G.o.d. Again the procession formed, and the representatives of France set out to begin the work which they had sworn to do. "At short distances scaffolds had been erected, on which certain Protestant Christians were to be burned alive, and it was arranged that the f.a.gots should be lighted at the moment the king approached, and that the procession should halt to witness the execution."(341) The details of the tortures endured by these witnesses for Christ are too harrowing for recital; but there was no wavering on the part of the victims. On being urged to recant, one answered: "I only believe in what the prophets and the apostles formerly preached, and what all the company of saints believed. My faith has a confidence in G.o.d which will resist all the powers of h.e.l.l."(342)

Again and again the procession halted at the places of torture. Upon reaching their starting-point at the royal palace, the crowd dispersed, and the king and the prelates withdrew, well satisfied with the day's proceedings, and congratulating themselves that the work now begun would be continued to the complete destruction of heresy.

The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, pa.s.sed through the streets of Paris. "Again the king was the chief figure; again there were tumult and shouting; again there was heard the cry for more victims; again there were black scaffolds; and again the scenes of the day were closed by horrid executions; Louis XVI., struggling hand to hand with his jailers and executioners, was dragged forward to the block, and there held down by main force till the axe had fallen, and his dissevered head rolled on the scaffold."(343) Nor was the king the only victim; near the same spot two thousand and eight hundred human beings perished by the guillotine during the b.l.o.o.d.y days of the Reign of Terror.

The Reformation had presented to the world an open Bible, unsealing the precepts of the law of G.o.d, and urging its claims upon the consciences of the people. Infinite Love had unfolded to men the statutes and principles of heaven. G.o.d had said, "Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people."(344) When France rejected the gift of heaven, she sowed the seeds of anarchy and ruin; and the inevitable outworking of cause and effect resulted in the Revolution and the Reign of Terror.

Long before the persecution excited by the placards, the bold and ardent Farel had been forced to flee from the land of his birth. He repaired to Switzerland, and by his labors, seconding the work of Zwingle, he helped to turn the scale in favor of the Reformation. His later years were to be spent here, yet he continued to exert a decided influence upon the reform in France. During the first years of his exile, his efforts were especially directed to spreading the gospel in his native country. He spent considerable time in preaching among his countrymen near the frontier, where with tireless vigilance he watched the conflict, and aided by his words of encouragement and counsel. With the a.s.sistance of other exiles, the writings of the German Reformers were translated into the French language, and together with the French Bible, were printed in large quant.i.ties. By colporteurs, these works were sold extensively in France.

They were furnished to the colporteurs at a low price, and thus the profits of the work enabled them to continue it.

Farel entered upon his work in Switzerland in the humble guise of a schoolmaster. Repairing to a secluded parish, he devoted himself to the instruction of children. Besides the usual branches of learning, he cautiously introduced the truths of the Bible, hoping through the children to reach their parents. There were some who believed, but the priests came forward to stop the work, and the superst.i.tious country people were roused to oppose it. "That cannot be the gospel of Christ," urged the priests, "seeing the preaching of it does not bring peace, but war."(345) Like the first disciples, when persecuted in one city he fled to another. From village to village, from city to city, he went, traveling on foot, enduring hunger, cold, and weariness, and everywhere in peril of his life.

He preached in the market-places, in the churches, sometimes in the pulpits of the cathedrals. Sometimes he found the church empty of hearers; at times his preaching was interrupted by shouts and jeers; again he was pulled violently out of the pulpit. More than once he was set upon by the rabble, and beaten almost to death. Yet he pressed forward. Though often repulsed, with unwearying persistence he returned to the attack; and one after another, he saw towns and cities which had been strongholds of popery, opening their gates to the gospel. The little parish where he had first labored, soon accepted the reformed faith. The cities of Morat and Neuchatel also renounced the Romish rites, and removed the idolatrous images from their churches.

Farel had long desired to plant the Protestant standard in Geneva. If this city could be won, it would be a center for the Reformation in France, in Switzerland, and in Italy. With this object before him, he had continued his labors until many of the surrounding towns and hamlets had been gained. Then with a single companion he entered Geneva. But only two sermons was he permitted to preach. The priests, having vainly endeavored to secure his condemnation by the civil authorities, summoned him before an ecclesiastical council, to which they came with arms concealed under their robes, determined to take his life. Outside the hall, a furious mob, with clubs and swords, was gathered to make sure of his death if he should succeed in escaping the council. The presence of magistrates and an armed force, however, saved him. Early next morning he was conducted, with his companion, across the lake to a place of safety. Thus ended his first effort to evangelize Geneva.

For the next trial a lowlier instrument was chosen,-a young man, so humble in appearance that he was coldly treated even by the professed friends of reform. But what could such a one do where Farel had been rejected? How could one of little courage and experience withstand the tempest before which the strongest and bravest had been forced to flee? "Not by might, nor by power, but by My Spirit, saith the Lord."(346) "G.o.d hath chosen the weak things of the world to confound the things which are mighty."

"Because the foolishness of G.o.d is wiser than men; and the weakness of G.o.d is stronger than men."(347)

Froment began his work as a schoolmaster. The truths which he taught the children at school, they repeated at their homes. Soon the parents came to hear the Bible explained, until the schoolroom was filled with attentive listeners. New Testaments and tracts were freely distributed, and they reached many who dared not come openly to listen to the new doctrines.

After a time this laborer also was forced to flee; but the truths he taught had taken hold upon the minds of the people. The Reformation had been planted, and it continued to strengthen and extend. The preachers returned, and through their labors the Protestant worship was finally established in Geneva.

The city had already declared for the Reformation, when Calvin, after various wanderings and vicissitudes, entered its gates. Returning from a last visit to his birthplace, he was on his way to Basel, when, finding the direct road occupied by the armies of Charles V., he was forced to take the circuitous route by Geneva.

In this visit, Farel recognized the hand of G.o.d. Though Geneva had accepted the reformed faith, yet a great work remained to be accomplished here. It is not as communities but as individuals that men are converted to G.o.d; the work of regeneration must be wrought in the heart and conscience by the power of the Holy Spirit, not by the decrees of councils. While the people of Geneva had cast off the authority of Rome, they were not so ready to renounce the vices that had flourished under her rule. To establish here the pure principles of the gospel, and to prepare this people to fill worthily the position to which Providence seemed calling them, was no light task.

Farel was confident that he had found in Calvin one whom he could unite with himself in this work. In the name of G.o.d he solemnly adjured the young evangelist to remain and labor here. Calvin drew back in alarm.

Timid and peace-loving, he shrank from contact with the bold, independent, and even violent spirit of the Genevese. The feebleness of his health, together with his studious habits, led him to seek retirement. Believing that by his pen he could best serve the cause of reform, he desired to find a quiet retreat for study, and there, through the press, instruct and build up the churches. But Farel's solemn admonition came to him as a call from heaven, and he dared not refuse. It seemed to him, he said, "that the hand of G.o.d was stretched down from heaven, that it lay hold of him, and fixed him irrevocably to the place he was so impatient to leave."(348)

At this time great perils surrounded the Protestant cause. The anathemas of the pope thundered against Geneva, and mighty nations threatened it with destruction. How was this little city to resist the powerful hierarchy that had so often forced kings and emperors to submission? How could it stand against the armies of the world's great conquerors?

Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time, the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power.(349) The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practise, no disguise too difficult for them to a.s.sume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the reestablishment of the papal supremacy.

When appearing as members of their order, they wore a garb of sanct.i.ty, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, a.s.sa.s.sination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants, to act as spies upon their masters. They established colleges for the sons of princes and n.o.bles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind, and dazzle and captivate the imagination; and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

To give them greater power, a bull was issued re-establishing the Inquisition.(350) Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and n.o.blest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skilful artisans, were slain, or forced to flee to other lands.

Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superst.i.tion of the Dark Ages. But under G.o.d's blessing and the labors of those n.o.ble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sand-banks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.

For nearly thirty years, Calvin labored at Geneva; first to establish there a church adhering to the morality of the Bible, and then for the advancement of the Reformation throughout Europe. His course as a public leader was not faultless, nor were his doctrines free from error. But he was instrumental in promulgating truths that were of special importance in his time, in maintaining the principles of Protestantism against the fast-returning tide of popery, and in promoting in the reformed churches simplicity and purity of life, in place of the pride and corruption fostered under the Romish teaching.

From Geneva, publications and teachers went out to spread the reformed doctrines. To this point the persecuted of all lands looked for instruction, counsel, and encouragement. The city of Calvin became a refuge for the hunted Reformers of all Western Europe. Fleeing from the awful tempests that continued for centuries, the fugitives came to the gates of Geneva. Starving, wounded, bereft of home and kindred, they were warmly welcomed and tenderly cared for; and finding a home here, they blessed the city of their adoption by their skill, their learning, and their piety. Many who sought here a refuge returned to their own countries to resist the tyranny of Rome. John Knox, the brave Scotch Reformer, not a few of the English Puritans, the Protestants of Holland and of Spain, and the Huguenots of France, carried from Geneva the torch of truth to lighten the darkness of their native lands.

13. THE NETHERLANDS AND SCANDINAVIA.

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

In the Netherlands the papal tyranny very early called forth resolute protest. Seven hundred years before Luther's time, the Roman pontiff was thus fearlessly impeached by two bishops, who, having been sent on an emba.s.sy to Rome, had learned the true character of the "holy see:" G.o.d "has made His queen and spouse, the church, a n.o.ble and everlasting provision for her family, with a dowry that is neither fading nor corruptible, and given her an eternal crown and scepter; ... all which benefits you like a thief intercept. You set up yourself in the temple as G.o.d; instead of pastor, you are become a wolf to the sheep; ... you would make us believe you are a supreme bishop, but you rather behave like a tyrant.... Whereas you ought to be a servant of servants, as you call yourself, you endeavor to become a lord of lords.... You bring the commands of G.o.d into contempt.... The Holy Ghost is the builder of all churches as far as the earth extends.... The city of our G.o.d, of which we are the citizens, reaches to all the regions of the heavens; and it is greater than the city, by the holy prophets named Babylon, which pretends to be divine, wins herself to heaven, and brags that her wisdom is immortal; and finally, though without reason, that she never did err, nor ever can."(351)

Others arose from century to century to echo this protest. And those early teachers, who, traversing different lands and known by various names, bore the character of the Vaudois missionaries, and spread everywhere the knowledge of the gospel, penetrated to the Netherlands. Their doctrines spread rapidly. The Waldensian Bible they translated in verse into the Dutch language. They declared "that there was great advantage in it; no jests, no fables, no trifles, no deceits, but the words of truth; that indeed there was here and there a hard crust, but that the marrow and sweetness of what was good and holy might be easily discovered in it."(352) Thus wrote the friends of the ancient faith, in the twelfth century.

Now began the Romish persecutions; but in the midst of f.a.gots and torture the believers continued to multiply, steadfastly declaring that the Bible is the only infallible authority in religion, and that "no man should be coerced to believe, but should be won by preaching."(353)

The teachings of Luther found a congenial soil in the Netherlands, and earnest and faithful men arose to preach the gospel. From one of the provinces of Holland came Menno Simons. Educated a Roman Catholic, and ordained to the priesthood, he was wholly ignorant of the Bible, and he would not read it, for fear of being beguiled into heresy. When a doubt concerning the doctrine of transubstantiation forced itself upon him, he regarded it as a temptation from Satan, and by prayer and confession sought to free himself from it; but in vain. By mingling in scenes of dissipation he endeavored to silence the accusing voice of conscience; but without avail. After a time he was led to the study of the New Testament, and this, with Luther's writings, caused him to accept the reformed faith.

He soon after witnessed in a neighboring village the beheading of a man who was put to death for having been rebaptized. This led him to study the Bible in regard to infant baptism. He could find no evidence for it in the Scriptures, but saw that repentance and faith are everywhere required as the condition of receiving baptism.

Menno withdrew from the Roman Church, and devoted his life to teaching the truths which he had received. In both Germany and the Netherlands a cla.s.s of fanatics had risen, advocating absurd and seditious doctrines, outraging order and decency, and proceeding to violence and insurrection.

Menno saw the horrible results to which these movements would inevitably lead, and he strenuously opposed the erroneous teachings and wild schemes of the fanatics. There were many, however, who had been misled by these fanatics, but who had renounced their pernicious doctrines; and there were still remaining many descendants of the ancient Christians, the fruits of the Waldensian teaching. Among these cla.s.ses Menno labored with great zeal and success.

For twenty-five years he traveled, with his wife and children, enduring great hardships and privations, and frequently in peril of his life. He traversed the Netherlands and northern Germany, laboring chiefly among the humbler cla.s.ses, but exerting a wide-spread influence. Naturally eloquent, though possessing a limited education, he was a man of unwavering integrity, of humble spirit and gentle manners, and of sincere and earnest piety, exemplifying in his own life the precepts which he taught, and he commanded the confidence of the people. His followers were scattered and oppressed. They suffered greatly from being confounded with the fanatical Munsterites. Yet great numbers were converted under his labors.

Nowhere were the reformed doctrines more generally received than in the Netherlands. In few countries did their adherents endure more terrible persecution. In Germany Charles V. had banned the Reformation, and he would gladly have brought all its adherents to the stake; but the princes stood up as a barrier against his tyranny. In the Netherlands his power was greater, and persecuting edicts followed each other in quick succession. To read the Bible, to hear or preach it, or even to speak concerning it, was to incur the penalty of death by the stake. To pray to G.o.d in secret, to refrain from bowing to an image, or to sing a psalm, was also punishable with death. Even those who should abjure their errors, were condemned, if men, to die by the sword; if women, to be buried alive.

Thousands perished under the reign of Charles and of Philip II.

At one time a whole family was brought before the inquisitors, charged with remaining away from ma.s.s, and worshiping at home. On his examination as to their practices in secret, the youngest son answered, "We fall on our knees, and pray that G.o.d may enlighten our minds and pardon our sins; we pray for our sovereign, that his reign may be prosperous and his life happy; we pray for our magistrates, that G.o.d may preserve them."(354) Some of the judges were deeply moved, yet the father and one of his sons were condemned to the stake.

The rage of the persecutors was equaled by the faith of the martyrs. Not only men but delicate women and young maidens displayed unflinching courage. "Wives would take their stand by their husband's stake, and while he was enduring the fire they would whisper words of solace, or sing psalms to cheer him." "Young maidens would lie down in their living grave as if they were entering into their chamber of nightly sleep; or go forth to the scaffold and the fire, dressed in their best apparel, as if they were going to their marriage."(355)

As in the days when paganism sought to destroy the gospel, the blood of the Christians was seed.(356) Persecution served to increase the number of witnesses for the truth. Year after year the monarch, stung to madness by the unconquerable determination of the people, urged on his cruel work; but in vain. Under the n.o.ble William of Orange, the Revolution at last brought to Holland freedom to worship G.o.d.

In the mountains of Piedmont, on the plains of France and the sh.o.r.es of Holland, the progress of the gospel was marked with the blood of its disciples. But in the countries of the North it found a peaceful entrance.

Students at Wittenberg, returning to their homes, carried the reformed faith to Scandinavia. The publication of Luther's writings also spread the light. The simple, hardy people of the North turned from the corruption, the pomp, and the superst.i.tions of Rome, to welcome the purity, the simplicity, and the life-giving truths of the Bible.

Tausen, "the Reformer of Denmark," was a peasant's son. The boy early gave evidence of vigorous intellect; he thirsted for an education; but this was denied him by the circ.u.mstances of his parents, and he entered a cloister.

Here the purity of his life, together with his diligence and fidelity, won the favor of his superior. Examination showed him to possess talent that promised at some future day good service to the church. It was determined to give him an education at some one of the universities of Germany or the Netherlands. The young student was granted permission to choose a school for himself, with one proviso, that he must not go to Wittenberg. The scholar of the church was not to be endangered by the poison of heresy. So said the friars.

Tausen went to Cologne, which was then, as now, one of the strongholds of Romanism. Here he soon became disgusted with the mysticisms of the schoolmen. About the same time he obtained Luther's writings. He read them with wonder and delight, and greatly desired to enjoy the personal instruction of the Reformer. But to do so he must risk giving offense to his monastic superior, and forfeiting his support. His decision was soon made, and erelong he was enrolled as a student at Wittenberg.

On returning to Denmark, he again repaired to his cloister. No one as yet suspected him of Lutheranism; he did not reveal his secret, but endeavored, without exciting the prejudices of his companions, to lead them to a purer faith and a holier life. He opened the Bible, and explained its true meaning, and at last preached Christ to them as the sinner's righteousness and his only hope of salvation. Great was the wrath of the prior, who had built high hopes upon him as a valiant defender of Rome. He was at once removed from his own monastery to another, and confined to his cell, under strict supervision.

To the terror of his new guardians, several of the monks soon declared themselves converts to Protestantism. Through the bars of his cell, Tausen had communicated to his companions a knowledge of the truth. Had those Danish fathers been skilled in the church's plan of dealing with heresy, Tausen's voice would never again have been heard; but instead of consigning him to a tomb in some underground dungeon, they expelled him from the monastery. Now they were powerless. A royal edict, just issued, offered protection to the teachers of the new doctrine. Tausen began to preach. The churches were opened to him, and the people thronged to listen. Others also were preaching the word of G.o.d. The New Testament, translated into the Danish tongue, was widely circulated. The efforts made by the papists to overthrow the work resulted in extending it, and erelong Denmark declared its acceptance of the reformed faith.

In Sweden, also, young men who had drunk from the well of Wittenberg carried the water of life to their countrymen. Two of the leaders in the Swedish Reformation, Olaf and Laurentius Petri, the sons of a blacksmith of Orebro, studied under Luther and Melanchthon, and the truths which they thus learned they were diligent to teach. Like the great Reformer, Olaf aroused the people by his zeal and eloquence, while Laurentius, like Melanchthon, was learned, thoughtful, and calm. Both were men of ardent piety, of high theological attainments, and of unflinching courage in advancing the truth. Papist opposition was not lacking. The Catholic priests stirred up the ignorant and superst.i.tious people. Olaf Petri was often a.s.sailed by the mob, and upon several occasions barely escaped with his life. These reformers were, however, favored and protected by the king.

Under the rule of the Roman Church, the people were sunken in poverty, and ground down by oppression. They were dest.i.tute of the Scriptures; and having a religion of mere signs and ceremonies, which conveyed no light to the mind, they were returning to the superst.i.tious beliefs and pagan practices of their heathen ancestors. The nation was divided into contending factions, whose perpetual strife increased the misery of all.