Phantom of Time by Ellen Gould-Harmon (motivational books for men TXT) 📕

At the conference, "Eck haughtily ascended a pulpit splendidly decorated, while the humble Oecolampadius, meanly clothed, was forced to take his seat in front of his opponent on a rudely carved stool."-- Ibid., b. 11, ch. 13. Eck's stentorian voice and unbounded assurance never failed him. His zeal was stimulated by the hope of gold as well as fame; for the defender of the faith was to be rewarded by a handsome fee. When better arguments failed, he had resort to insults, and even to oaths. Oecolampadius, modest and self-distrustful, had shrunk from the combat, and he entered upon it with the solemn avowal: "I acknowledge no other standard of judgment than the word of God."-- Ibid., b. 11, ch. 13. Though gentle and courteous in demeanor, he proved himself able and unflinching. While the Romanists, according to their wont, appealed for authority to the customs of the church, the Reformer adhered steadfastly to the Holy Scriptures. "Custom," he said, "has no force in our Switzerland, unless it be according to the constitution; now, in matters of faith, the Bible is our constitution."-- Ibid., b. 11, ch. 13.

The contrast between the two disputants was not without effect. The calm, clear reasoning of the Reformer, so gently and modestly presented, appealed to minds that turned in disgust from Eck's boastful and boisterous assumptions. The discussion continued eighteen days. At its close the papists with great confidence claimed the victory. Most of the deputies sided with Rome, and the Diet pronounced the Reformers vanquished and declared that they, together with Zwingli, their leader, were cut off from the church. But the fruits of the conference revealed on which side the advantage lay. The contest resulted in a strong impetus to the Protestant cause, and it was not long afterward that the important cities of Bern and Basel declared for the Reformation.

Luther's mysterious disappearance excited consternation throughout all Germany. Inquiries concerning him were heard everywhere. The wildest Rumours were circulated, and many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Many bound themselves by a solemn oath to avenge his death.

The Romish leaders saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they soon desired to hide from the wrath of the people. His enemies had not been so troubled by his most daring acts while among them as they were at his removal. Those who in their rage had sought to destroy the bold Reformer were filled with fear now that he had become a helpless captive. "The only remaining way of saving ourselves," said one, "is to light torches, and hunt for Luther through the whole world, to restore him to the nation that is calling for him."--D'Aubigne, b. 9, ch. 1. The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther.

The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favour. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The Reformation was constantly gaining in strength. The seed which Luther had sown sprang up everywhere. His absence accomplished a work which his presence would have failed to do. Other labourers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so nobly begun might not be hindered.

But Satan was not idle. He now attempted what he has attempted in every other reformatory movement--to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian church, so there arose false prophets in the sixteenth century. A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and claimed to have been divinely commissioned to carry forward to its completion the Reformation which, they declared, had been but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. They rejected the great principle which was the very foundation of the Reformation--that the word of God is the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings and impressions. By this act of setting aside the great detector of error and falsehood the way was opened for Satan to control minds as best pleased himself.

One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him forsook his studies, declaring that he had been endowed by God Himself with wisdom to expound His word. Others who were naturally inclined to fanaticism united with them. The proceedings of these enthusiasts created no little excitement. The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were misled by the pretensions of the new prophets. The leaders of the movement proceeded to Wittenberg and urged their claims upon Melanchthon and his co-labourers. Said they: "We are sent by God to instruct the people. We have held familiar conversations with the Lord; we know what will happen; in a word, we are apostles and prophets, and appeal to Dr. Luther."-- Ibid., b. 9, ch. 7.

The Reformers were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melanchthon: "There are indeed extraordinary spirits in these men; but what spirits? . . . On the one hand, let us beware of quenching the Spirit of God, and on the other, of being led astray by the spirit of Satan."-- Ibid., b. 9, ch. 7. The fruit of the new teaching soon became apparent. The people were led to neglect the Bible or to cast it wholly aside. The schools were thrown into confusion. Students, spurning all restraint, abandoned their studies and withdrew from the university. The men who thought themselves competent to revive and control the work of the Reformation succeeded only in bringing it to the verge of ruin. The Romanists now regained their confidence and exclaimed exultingly: "One last struggle, and all will be ours."-- Ibid., b. 9, ch. 7.

Luther at the Wartburg, hearing of what had occurred, said with deep concern: "I always expected that Satan would send us this plague."-- Ibid., b. 9, ch. 7. He perceived the true character of those pretended prophets and saw the danger that threatened the cause of truth. The opposition of the pope and the emperor had not caused him so great perplexity and distress as he now experienced. From the professed friends of the Reformation had risen its worst enemies. The very truths which had brought him so great joy and consolation were being employed to stir up strife and create confusion in the church.

In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hand of Infinite Power. Yet he often trembled for the result of his work. He had once said: "If I knew that my doctrine injured one man, one single man, however lowly and obscure,--which it cannot, for it is the gospel itself,-- I would rather die ten times than not retract it."-- Ibid., b. 9, ch. 7.

And now Wittenberg itself, the very centre of the Reformation, was fast falling under the power of fanaticism and lawlessness. This terrible condition had not resulted from the teachings of Luther; but throughout Germany his enemies were charging it upon him. In bitterness of soul he sometimes asked: "Can such, then, be the end of this great work of the Reformation?"-- Ibid., b. 9, ch. 7. Again, as he wrestled with God in prayer, peace flowed into his heart. "The work is not mine, but Thine own," he said; "Thou wilt not suffer it to be corrupted by superstition or fanaticism." But the thought of remaining longer from the conflict in such a crisis, became insupportable. He determined to return to Wittenberg.

Without delay he set out on his perilous journey. He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or shelter him. The imperial government was adopting the most stringent measures against his adherents. But he saw that the work of the gospel was imperilled, and in the name of the Lord he went out fearlessly to battle for the truth. In a letter to the elector, after stating his purpose to leave the Wartburg, Luther said: "Be it known to your highness that I am going to Wittenberg under a protection far higher than that of princes and electors. I think not of soliciting your highness's support, and far from desiring your protection, I would rather protect you myself. If I knew that your highness could or would protect me, I would not go to Wittenberg at all. There is no sword that can further this cause. God alone must do everything, without the help or concurrence of man. He who has the greatest faith is he who is most able to protect."-- Ibid., b. 9, ch. 8.

In a second letter, written on the way to Wittenberg, Luther added: "I am ready to incur the displeasure of your highness and the anger of the whole world. Are not the Wittenbergers my sheep? Has not God entrusted them to me? And ought I not, if necessary, to expose myself to death for their sakes? Besides, I fear to see a terrible outbreak in Germany, by which God will punish our nation."-- Ibid., b. 9, ch. 7. With great caution and humility, yet with decision and firmness, he entered upon his work. "By the word," said he, "must we overthrow and destroy what has been set up by violence. I will not make use of force against the superstitious and unbelieving. . . . No one must be constrained. Liberty is the very essence of faith."-- Ibid., b. 9, ch. 8.

It was soon noised through Wittenberg that Luther had returned and that he was to preach. The people flocked from all directions, and the church was filled to overflowing. Ascending the pulpit, he with great wisdom and gentleness instructed, exhorted, and reproved. Touching the course of some who had resorted to violent measures in abolishing the mass, he said:

"The mass is a bad thing; God is opposed to it; it ought to be abolished; and I would that throughout the whole world it were replaced by the supper of the gospel. But let no one be torn from it by force. We must leave the matter in God's hands. His word must act, and not we. And why so? you will ask. Because I do not hold men's hearts in my hand, as the potter holds the clay. We have a right to speak: we have not the right to act. Let us preach; the rest belongs