Foremost among those called to lead the church from the darkness of popery into the light of a purer faith stood Martin Luther. Knowing no fear but the fear of God, and acknowledging no foundation for faith but the Holy Scriptures, Luther was the man for his time.
(HF 76.1)
Luther’s early years were spent in the humble home of a German peasant. His father intended him for a lawyer, but God purposed to make him a builder in the great temple that was rising slowly through the centuries. Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the mission of his life.
(HF 76.2)
Luther’s father was a man of active mind. His sterling good sense led him to regard the monastic system with distrust. He was displeased when Luther, without his consent, entered a monastery. It was two years before the father was reconciled to his son, and even then his opinions remained the same.
(HF 76.3)
Luther’s parents endeavored to instruct their children in the knowledge of God. Their efforts were earnest and persevering to prepare their children for a life of usefulness. They sometimes exercised too great severity, but the Reformer himself found in their discipline more to approve than to condemn.
(HF 76.4)
At school Luther was treated with harshness and even violence. He often suffered from hunger. The gloomy, superstitious ideas of religion then prevailing filled him with fear. He would lie down at night with a sorrowful heart, in constant terror at the thought of God as a cruel tyrant, rather than a kind heavenly Father.
(HF 76.5)
When he entered the University of Erfurt, his prospects were brighter than in his earlier years. His parents, having by thrift and industry acquired a competence, were able to render him all needed assistance. And judicious friends somewhat lessened the gloomy effects of his former training. With favorable influences, his mind rapidly developed. Untiring application soon placed him in the foremost rank among his associates.
(HF 77.1)
Luther did not fail to begin each day with prayer, his heart continually breathing a petition for guidance. “To pray well,” he often said, “is the better half of study.”
(HF 77.2)
One day in the library of the university he discovered a Latin Bible, a book he had never seen. He had heard portions of the Gospels and Epistles, which he supposed were the entire Bible. Now, for the first time, he looked upon the whole of God’s Word. With awe and wonder he turned the sacred pages and read for himself the words of life, pausing to exclaim, “O that God would give me such a book for myself!” Angels were by his side. Rays of light from God revealed treasures of truth to his understanding. The deep conviction of his condition as a sinner took hold upon him as never before.
(HF 77.3)
A desire to find peace with God led him to devote himself to a monastic life. Here he was required to perform the lowest drudgery and to beg from house to house. He patiently endured this humiliation, believing it necessary because of his sins.
(HF 77.4)
Robbing himself of sleep and grudging even the time spent at his scanty meals, he delighted in the study of God’s Word. He had found a Bible chained to the convent wall, and to this he often repaired.
(HF 77.5)
He led a most rigorous life, endeavoring by fasting, vigils, and scourgings to subdue the evils of his nature. He afterward said, “If ever monk could obtain heaven by his monkish works, I should certainly have been entitled to it.... If it had continued much longer, I should have carried my mortifications even to death.” With all his efforts, his burdened soul found no relief. He was at last driven to the verge of despair.
(HF 78.1)
When it appeared that all was lost, God raised up a friend for him. Staupitz opened the Word of God to Luther’s mind and bade him look away from self and look to Jesus. “Instead of torturing yourself on account of your sins, throw yourself into the Redeemer’s arms. Trust in Him, in the righteousness of His life, in the atonement of His death.... The Son of God ... became man to give you the assurance of divine favor.... Love Him who first loved you.” His words made a deep impression on Luther’s mind. Peace came to his troubled soul.
(HF 78.2)
Ordained a priest, Luther was called to a professorship in the University of Wittenberg. He began to lecture on the Psalms, the Gospels, and the Epistles to crowds of delighted listeners. Staupitz, his superior, urged him to ascend the pulpit and preach. But Luther felt himself unworthy to speak to the people in Christ’s stead. It was only after a long struggle that he yielded to the solicitation of his friends. He was mighty in the Scriptures, and the grace of God rested upon him. The clearness and power with which he presented the truth convinced their understanding, and his fervor touched their hearts.
(HF 78.3)
Luther, still a true son of the papal church, had no thought he would ever be anything else. Led to visit Rome, he pursued his journey on foot, lodging at monasteries on the way. He was filled with wonder at the magnificence and luxury that he witnessed. The monks dwelt in splendid apartments, attired themselves in costly robes, and feasted at a sumptuous table. Luther’s mind was becoming perplexed.
(HF 78.4)
At last he beheld in the distance the seven-hilled city. He prostrated himself upon the earth, exclaiming: “Holy Rome, I salute thee!” He visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere, scenes filled him with astonishment—iniquity among the clergy, indecent jokes from prelates. He was filled with horror at their profanity even during mass. He met dissipation, debauchery. “No one can imagine,” he wrote, “what sins and infamous actions are committed in Rome.... They are in the habit of saying, ‘If there is a hell, Rome is built over it.’”6
(HF 79.1)
An indulgence had been promised by the pope to all who should ascend upon their knees “Pilate’s staircase,” said to have been miraculously conveyed from Jerusalem to Rome. Luther was one day climbing these steps when a voice like thunder seemed to say, “The just shall live by faith.” Romans 1:17. He sprang to his feet in shame and horror. From that time he saw more clearly than ever before the fallacy of trusting to human works for salvation. He turned his face from Rome. From that time the separation grew until he severed all connection with the papal church.
(HF 79.2)
After his return from Rome, Luther received the degree of doctor of divinity. Now he was at liberty to devote himself to the Scriptures that he loved. He had taken a solemn vow to preach with fidelity the Word of God, not the doctrines of the popes. He was no longer the mere monk, but the authorized herald of the Bible, called as a shepherd to feed the flock of God that were hungering and thirsting for truth. He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the Sacred Scriptures.
(HF 79.3)
Eager crowds hung upon his words. The glad tidings of a Saviour’s love, the assurance of pardon and peace through His atoning blood rejoiced their hearts. At Wittenberg a light was kindled whose rays should increase in brightness to the close of time.
(HF 79.4)
But between truth and error there is conflict. Our Saviour Himself declared: “I came not to send peace, but a sword.” Matthew 10:34. Said Luther, a few years after the opening of the Reformation: “God ... pushes me forward.... I desire to live in repose; but I am thrown into the midst of tumults and revolutions.”
(HF 80.1)
The Roman Church made merchandise of the grace of God. Under the plea of raising funds for the erection of St. Peter’s at Rome, indulgences for sin were offered for sale by authority of the pope. By the price of crime a temple was to be built for God’s worship. It was this that aroused the most successful of the enemies of popery and led to the battle which shook the papal throne and the triple crown upon the pontiff’s head.
(HF 80.2)
Tetzel, the official appointed to conduct the sale of indulgences in Germany, had been convicted of base offenses against society and the law of God, but he was employed to further the mercenary projects of the pope in Germany. He repeated glaring falsehoods and marvelous tales to deceive an ignorant and superstitious people. Had they possessed the Word of God they would not have been deceived, but the Bible had been withheld from them.
(HF 80.3)
As Tetzel entered a town, a messenger went before, announcing: “The grace of God and of the holy father is at your gates.” The people welcomed the blasphemous pretender as if he were God Himself. Tetzel, ascending the pulpit in the church, extolled indulgences as the most precious gift of God. He declared that by virtue of his certificates of pardon, all the sins which the purchaser should afterward desire to commit would be forgiven him and “not even repentance is necessary.”10 He assured his hearers that his indulgences had power to save the dead; the very moment the money should clink against the bottom of his chest, the soul in whose behalf it had been paid would escape from purgatory and make its way to heaven.11
(HF 80.4)
Gold and silver flowed into Tetzel’s treasury. A salvation bought with money was more easily obtained than that which requires repentance, faith, and diligent effort to resist and overcome sin. (See Appendix)
(HF 81.1)
Luther was filled with horror. Many of his own congregation had purchased certificates of pardon. They soon began to come to their pastor, confessing sins and expecting absolution, not because they were penitent and wished to reform, but on the ground of the indulgence. Luther refused, and warned them that unless they should repent and reform, they must perish in their sins. They repaired to Tetzel with the complaint that their confessor had refused his certificates, and some boldly demanded that their money be returned. Filled with rage, the friar uttered terrible curses, caused fires to be lighted in the public squares, and declared that he “had received an order from the pope to burn all heretics who presumed to oppose his most holy indulgences.”
(HF 81.2)
Luther’s voice was heard from the pulpit in solemn warning. He set before the people the offensive character of sin and taught that it is impossible for man by his own works to lessen its guilt or evade its punishment. Nothing but repentance toward God and faith in Christ can save the sinner. The grace of Christ cannot be purchased; it is a free gift. He counseled the people not to buy indulgences, but to look in faith to a crucified Redeemer. He related his own painful experience and assured his hearers that it was by believing in Christ that he found peace and joy.
(HF 81.3)
As Tetzel continued his impious pretensions, Luther determined upon a more effectual protest. The castle church of Wittenberg possessed relics which on certain holy days were exhibited to the people. Full remission of sins was granted to all who then visited the church and made confession. One of the most important of these occasions, the festival of All Saints, was approaching. Luther, joining the crowds already making their way to the church, posted on its door ninety-five propositions against the doctrine of indulgences.
(HF 81.4)
His propositions attracted universal attention. They were read and repeated in every direction. Great excitement was created in the whole city. By these theses it was shown that the power to grant pardon of sin and to remit its penalty had never been committed to the pope or any man. It was clearly shown that the grace of God is freely bestowed on all who seek it by repentance and faith.
(HF 82.1)
Luther’s theses spread through all Germany and in a few weeks had sounded throughout Europe. Many devoted Romanists read the propositions with joy, recognizing in them the voice of God. They felt that the Lord had set His hand to arrest the swelling tide of corruption issuing from Rome. Princes and magistrates secretly rejoiced that a check was to be put upon the arrogant power which denied appeal from its decisions.
(HF 82.2)
Crafty ecclesiastics, seeing their gains endangered, were enraged. The Reformer had bitter accusers to meet. “Who does not know,” he responded, “that a man rarely puts forth any new idea without ... being accused of exciting quarrels? ... Why were Christ and all the martyrs put to death? Because ... they advanced novelties without having first humbly taken counsel of the oracles of the ancient opinions.”
(HF 82.3)
The reproaches of Luther’s enemies, their misrepresentation of his purposes, and their malicious reflections on his character came in upon him like a flood. He had felt confident that the leaders would gladly unite with him in reform. In anticipation he had seen a brighter day dawning for the church.
(HF 82.4)
But encouragement had changed to reproach. Many dignitaries of church and state soon saw that the acceptance of these truths would virtually undermine the authority of Rome, stop thousands of streams now flowing into her treasury, and thus curtail the luxury of the papal leaders. To teach the people to look to Christ alone for salvation would overthrow the pontiff’s throne and eventually destroy their own authority. Thus they arrayed themselves against Christ and the truth by opposition to the man He sent to enlighten them.
(HF 82.5)
Luther trembled as he looked upon himself—one man opposed to the mighty powers of earth. “Who was I,” he writes, “to oppose the majesty of the pope, before whom ... the kings of the earth and the whole world trembled? ... No one can know what my heart suffered during these first two years and into what despondency, I may say into what despair, I was sunk.” But when human support failed, he looked to God alone. He could lean in safety upon that all-powerful arm.
(HF 83.1)
To a friend Luther wrote: “Your first duty is to begin by prayer.... Hope for nothing from your own labors, from your own understanding: trust solely in God, and in the influence of His Spirit.” Here is a lesson of importance to those who feel that God has called them to present to others solemn truths for this time. In the conflict with the powers of evil there is need of something more than intellect and human wisdom.
(HF 83.2)
When enemies appealed to custom and tradition, Luther met them with the Bible only, arguments which they could not answer. From Luther’s sermons and writings issued beams of light which awakened and illuminated thousands. The Word of God was like a two-edged sword, cutting its way to the hearts of the people. The eyes of the people, so long directed to human rites and earthly mediators, were now turning in faith to Christ and Him crucified.
(HF 83.3)
This widespread interest aroused the fears of the papal authorities. Luther received a summons to appear at Rome. His friends knew well the danger that threatened him in that corrupt city, already drunk with the blood of the martyrs of Jesus. They requested that he receive his examination in Germany.
(HF 83.4)
This was effected, and the pope’s legate was appointed to hear the case. In the instructions to this official, it was stated that Luther had already been declared a heretic. The legate was therefore “to prosecute and constrain without any delay.” The legate was empowered “to proscribe him in every part of Germany; to banish, curse, and excommunicate all those who are attached to him,” to excommunicate all, of whatever dignity in church or state, except the emperor, who should neglect to seize Luther and his adherents and deliver them to the vengeance of Rome.
(HF 84.1)
Not a trace of Christian principle or even common justice is to be seen in the document. Luther had had no opportunity to explain or defend his position; yet he was pronounced a heretic and in the same day exhorted, accused, judged, and condemned.
(HF 84.2)
When Luther so much needed the counsel of a true friend, God sent Melanchthon to Wittenberg. Melanchthon’s sound judgment, combined with purity and uprightness of character, won universal admiration. He soon became Luther’s most trusted friend—his gentleness, caution, and exactness a complement to Luther’s courage and energy.
(HF 84.3)
Augsburg had been fixed as the place of trial, and the Reformer set out on foot. Threats had been made that he would be murdered on the way, and his friends begged him not to venture. But his language was, “I am like Jeremiah, a man of strife, and contention; but the more their threats increase, the more my joy is multiplied.... They have already destroyed my honor and my reputation.... As for my soul, they cannot take that. He who desires to proclaim the word of Christ to the world, must expect death at every moment.”
(HF 84.4)
The tidings of Luther’s arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic exciting the attention of the world seemed now in the power of Rome; he should not escape. The legate intended to force Luther to retract, or failing in this, to cause him to be conveyed to Rome to share the fate of Huss and Jerome. Therefore through his agents he endeavored to induce Luther to appear without a safe-conduct, trusting himself to his mercy. This the Reformer declined to do. Not until he had received the document pledging the emperor’s protection did he appear in the presence of the papal ambassador.
(HF 84.5)
As a matter of policy, the Romanists decided to win Luther by an appearance of gentleness. The legate professed great friendliness, but demanded that Luther submit implicitly to the church and yield every point without argument or question. Luther, in reply, expressed his regard for the church, his desire for truth, his readiness to answer all objections to what he had taught, and to submit his doctrines to the decision of leading universities. But he protested against the cardinal’s course in requiring him to retract without having proved him in error.
(HF 85.1)
The only response was, “Retract, retract!” The Reformer showed that his position was sustained by Scripture. He could not renounce truth. The legate, unable to reply to Luther’s arguments, overwhelmed him with a storm of reproaches, gibes, flattery, quotations from tradition, and the sayings of the Fathers, granting the Reformer no opportunity to speak. Luther finally obtained a reluctant permission to present his answer in writing.
(HF 85.2)
Said he, writing to a friend, “What is written may be submitted to the judgment of others; and second, one has a better chance of working on the fears, if not on the conscience, of an arrogant and babbling despot, who would otherwise overpower by his imperious language.”
(HF 85.3)
At the next interview, Luther presented a clear, concise, and forcible exposition of his views, supported by Scripture. This paper, after reading aloud, he handed to the cardinal, who cast it contemptuously aside, declaring it to be a mass of idle words and irrelevant quotations. Luther now met the haughty prelate on his own ground—the traditions and teaching of the church—and utterly overthrew his assumptions.
(HF 85.4)
The prelate lost all self-control and in a rage cried out, “Retract! or I will send you to Rome.” And he finally declared, in a haughty and angry tone, “Retract, or return no more.”
(HF 86.1)
The Reformer promptly withdrew with his friends, thus declaring plainly that no retraction was to be expected from him. This was not what the cardinal had purposed. Now, left alone with his supporters, he looked from one to another in chagrin at the unexpected failure of his schemes.
(HF 86.2)
The large assembly present had opportunity to compare the two men and to judge for themselves the spirit manifested by them, as well as of the strength and truthfulness of their positions. The Reformer, simple, humble, firm, having truth on his side; the pope’s representative, self-important, haughty, unreasonable, without a single argument from the Scriptures, yet vehemently crying, “Retract, or be sent to Rome.”
(HF 86.3)
Luther’s friends urged that as it was useless for him to stay, he should return to Wittenberg without delay, and that utmost caution be observed. He accordingly left Augsburg before daybreak on horseback, accompanied only by a guide furnished by the magistrate. He secretly made his way through the dark streets of the city. Enemies, vigilant and cruel, were plotting his destruction. Those were moments of anxiety and earnest prayer. He reached a small gate in the wall of the city. It was opened for him, and with his guide he passed through. Before the legate learned of Luther’s departure, he was beyond the reach of his persecutors.
(HF 86.4)
At the news of Luther’s escape the legate was overwhelmed with surprise and anger. He had expected to receive great honor for his firmness in dealing with this disturber of the church. In a letter to Frederick, the elector of Saxony, he bitterly denounced Luther, demanding that Frederick send the Reformer to Rome or banish him from Saxony.
(HF 86.5)
The elector had, as yet, little knowledge of the reformed doctrines, but he was deeply impressed by the force and clearness of Luther’s words. Until the Reformer should be proved in error, Frederick resolved to stand as his protector. In reply to the legate he wrote: “Since Doctor Martin has appeared before you at Augsburg, you should be satisfied. We did not expect that you would endeavor to make him retract without having convinced him of his errors. None of the learned men in our principality have informed me that Martin’s doctrine is impious, antichristian, or heretical.” The elector saw that a work of reform was needed. He secretly rejoiced that a better influence was making itself felt in the church.
(HF 87.1)
Only a year had passed since the Reformer posted his theses on the castle church, yet his writings had kindled everywhere a new interest in the Holy Scriptures. Not only from all parts of Germany, but from other lands, students flocked to the university. Young men coming in sight of Wittenberg for the first time “raised their hands to heaven, and praised God for having caused the light of truth to shine forth from this city.”
(HF 87.2)
Luther was as yet but partially converted from the errors of Romanism. But, he wrote, “I am reading the decrees of the pontiffs, and ... I do not know whether the pope is antichrist himself, or his apostle, so greatly is Christ misrepresented and crucified in them.”
(HF 87.3)
Rome became more and more exasperated by the attacks of Luther. Fanatical opponents, even doctors in Catholic universities, declared that he who should kill the monk would be without sin. But God was his defense. His doctrines were heard everywhere—“in cottages and convents, ... in the castles of the nobles, in the universities, and in the palaces of kings.”
(HF 87.4)
About this time Luther found that the great truth of justification by faith had been held by the Bohemian Reformer, Huss. “We have all,” said Luther, “Paul, Augustine, and myself, been Hussites without knowing it!”“The truth was preached ... a century ago, and burned!”
(HF 88.1)
Luther wrote thus of the universities: “I am much afraid that the universities will prove to be the great gates of hell, unless they diligently labor in explaining the Holy Scriptures, and engraving them in the hearts of youth.... Every institution in which men are not unceasingly occupied with the word of God must become corrupt.”
(HF 88.2)
This appeal was circulated throughout Germany. The whole nation was stirred. Luther’s opponents urged the pope to take decisive measures against him. It was decreed that his doctrines should be immediately condemned. The Reformer and his adherents, if they did not recant, were all to be excommunicated.
(HF 88.3)
That was a terrible crisis for the Reformation. Luther was not blind to the tempest about to burst, but he trusted in Christ to be his support and shield. “What is about to happen I know not, nor do I care to know.... Not so much as a leaf falls, without the will of our Father. How much rather will He care for us! It is a light thing to die for the Word, since the Word which was made flesh hath Himself died.”
(HF 88.4)
When the papal bull reached Luther, he said: “I despise and attack it, as impious, false.... It is Christ Himself who is condemned therein. Already I feel greater liberty in my heart; for at last I know that the pope is antichrist, and that his throne is that of Satan himself.”
(HF 88.5)
Yet the mandate of Rome was not without effect. The weak and superstitious trembled before the decree of the pope, and many felt that life was too dear to be risked. Was the Reformer’s work about to close?
(HF 88.6)
Luther was fearless still. With terrible power he flung back upon Rome herself the sentence of condemnation. In the presence of a crowd of citizens of all ranks Luther burned the pope’s bull. He said, “A serious struggle has just begun. Hitherto I have been only playing with the pope. I began this work in God’s name; it will be ended without me, and by His might.... Who knows if God has not chosen and called me, and if they ought not to fear that, by despising me, they despise God Himself? ...”
(HF 89.1)
“God never selected as a prophet either the high priest or any other great personage; but ordinarily He chose low and despised men, once even the shepherd Amos. In every age, the saints have had to reprove the great, kings, princes, priests, and wise men, at the peril of their lives.... I do not say that I am a prophet; but I say that they ought to fear precisely because I am alone and that they are many. I am sure of this, that the word of God is with me, and that it is not with them.”
(HF 89.2)
Yet it was not without a terrible struggle with himself that Luther decided upon a final separation from the church: “Oh, how much pain it has caused me, though I had the Scriptures on my side, to justify it to myself that I should dare to make a stand alone against the pope, and hold him forth as antichrist! How many times have I not asked myself with bitterness that question which was so frequent on the lips of the papists: ‘Art thou alone wise? Can everyone else be mistaken? How will it be, if, after all, it is thyself who art wrong, and who art involving in thy error so many souls, who will then be eternally damned?’‘Twas so I fought with myself and with Satan, till Christ, by His own infallible word, fortified my heart against these doubts.’”
(HF 89.3)
A new bull appeared, declaring the Reformer’s final separation from the Roman Church, denouncing him as accursed of Heaven, and including in the same condemnation all who should receive his doctrines.
(HF 89.4)
Opposition is the lot of all whom God employs to present truths specially applicable to their time. There was a present truth in the days of Luther; there is present truth for the church today. But truth is no more desired by the majority today than it was by papists who opposed Luther. Those who present the truth for this time should not expect to be received with greater favor that were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase to the close of this world’s history. See John 15:19, 20; Luke 6:26.
(HF 90.1)