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Micah

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The book of Micah is a beautiful book. Micah lived about 700 B.C. At this time, the Children of Israel had been living in the Land of Canaan for about 700 years and were well established. Israel was all still intact. They thought that as God’s people, He would always preserve them. After all, there were no other people on earth who were preaching the truth. If they were wiped out, who would God have? They were the depositors, as Paul says, of the oracles of God.

In Micah 3:11 God, through the prophet says, “Her heads judge for a bribe, her priests teach for pay.” They were making a comfortable, secure living in the priesthood. “And her prophets divine for money. Yet they lean on the Lord. . .” Does anyone like to be used? We do not like to be used, but how often we are tempted to use God. The Children of Israel used God. They leaned on Him to their advantage. “We are His people. We do not have to listen or obey Him, but He must take care of us. He has promised us things and we are going to hold Him to those promises. All nations will be blessed through us.” They knew everything was not right, politics had entered the church, but they reasoned if there was anything wrong at the head of the church, God would right it.

God’s church was going through. Through conniving or politics or however else the leaders happened to get at the head of God’s church—since they were on top of the heap that was going through, they thought they were going to succeed, too. All they had to do was stay on top. “Are we not God’s people? therefore, no harm can come to us.” “Therefore because of you Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of the forest.” Micah 3:12. Because of this attitude, because of you who are entrenched in your offices, because of you leaders of the people who are working for pay instead of for a calling, Jerusalem will be devastated, will be plowed like a field and be left destroyed.

Micah 4:3 says, “Then they will cry to the Lord, but He will not hear them; He will even hide His face from them at that time, because they have been evil in their deeds.” It is a hard thing for us to admit that God is not dependent upon us. Somehow we are determined that God has to be dependent on us. It is true, God wants to use us and it is even true that God has made His work dependent on some men, somewhere. God has suffered many losses because people have been untrue. He could have, many times, sent angels to do the work, but He has left it in the hands of men, and many times, unfaithful men.

And yet, never has God made His work entirely dependent upon people and never has He made it dependent upon any certain group of people. Hosea, a contemporary of Micah, says, “I will say to those who were not My people. ‘You are My people!’ ” Hosea 2:23. John the Baptist said, “God can raise up children to Himself from these stones. Do not think that He is dependent on you.” One of the most dangerous philosophies for the church, is to come to the place where we think that because we are God’s church , He is dependent on us. It is deadly and it destroyed the Children of Israel. Because they thought God was dependent upon them, the Children of Israel continued to carry out their ceremonies, rituals, and forms of worship. As apostasy deepened, the forms of worship increased. Their professions increased while their morality decreased.

Micah, in chapter 6, verse 6 speaking for the people says, “With what shall I come before the Lord, . . . Shall I come before Him with burnt offerings, with calves a year old?” Do you know why God required calves a year old? Because He did not want them to get the use out of them and then give them when they were old. A year old calf was a real sacrifice. “Will the Lord be pleased with thousands of rams or ten thousand rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” Isaiah, descibes what the people were saying in chapter 58, “Look God, we have done everything. We have fasted. We have come with our sackcloth and ashes and we have given offerings and tithes and we have worshipped and come before You day after day and You do not hear. How come?” Isaiah answers, “It is because your sins have hid His face from you.”

Buying God

How does mankind come to the place where he thinks he can do things to buy God’s love? God requires a change of character. Can we do something to buy our way into heaven? Can we attend enough meetings to somehow appease God, as though He needed appeasing? Can we give enough offerings, enough tithe, or fast long enough?

There is nothing we can do to atone for our sins but accept the free gift of salvation through Jesus. However, there is a condition. Jesus said, “Unless one is born again, he cannot see the kingdom of heaven.” John 3:3. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” I John 1:9. Is that a fair condition? God says, “You cannot claim Me as your Lord unless you allow Me to come into your life.”

The Children of Israel leaned on the Lord, but did not want Him to come into their lives or to be subject to Him. Why? They were afraid He might change their lives and we do not want to be changed because we like the way we are. That is why the Bible says, “The just shall live by faith.” Romans 1:17. By faith, we know that God loves us and He will do nothing but what is for our own good. By faith, we know that God’s way brings peace and joy and happiness even though it may not look like it to the natural eye. “In the world,” Jesus said, “you will have tribulation.” John 16:33. You may suffer persecution for keeping the Sabbath. You may suffer loss of job, or be unpopular. Even family members may turn against you. But, by faith, we know that while we suffer persecution on the outside, God has promised to give us peace, joy, and happiness on the inside.

Now the Children of Israel asked Micah, “Doesn’t God want us to worship Him? Doesn’t He want our calves of a year old? What about our sacrifices of oil and calves and our convocations and our ceremonies and all these other things?” The gist of Micah’s answer is, “Unless these ceremonies are bringing you closer to God in character, why do them?” (See Micah 6:6–8.)

The Scribes and Pharisees read the Scriptures daily and Jesus said, “You study the Scriptures every day and they teach of Me and yet you refuse to come to Me.” (See John 5:39.) They went to church, they fasted, they gave, they prayed and they even kept the Sabbath of the Lord, but they were lost. They fooled everyone into thinking they were religious and yet, there was one thing they never did. They never surrendered or accepted the way God had worked out for them. God’s way involved the cross. Jesus said, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.” Matthew 16:24

We must be broken on the Rock and yield completely to the Lord. I must come to the place where I am willing to yield all sin. But someone says, “I am not willing. So what do I do?” We are told if we pray, “Lord, make me willing to be made willing,” The Mount of Blessings, 142. He will do that. God will begin to work on our heart. God says, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” Ezekiel 33:11

The Lord through Micah gives promises to encourage us in this work of surrendering. “Therefore I will look to the Lord; I will wait for the God of my salvation; My God will hear me. Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, the Lord will be a light to me. I will bear the indignation of the Lord, because I have sinned against Him, until He pleads my case and executes justice for me. He will bring me forth to the light; and I will receive His righteousness.” Micah 7:7–9

Promises and Warnings

God is merciful, yet the Children of Israel used these promises of God’s love and grace and goodness as excuses for sin. That is dangerous and presumptive. They said, “God is going to save us anyway. He will correct all our iniquity. Do not criticize. Do not cry aloud. Just trust in the Lord.”

“Thus says the Lord concerning the prophets who make my people stray; who chant ‘Peace’” Micah 3:5. Why were they crying peace? Because they thought they were standing on the promises of the Lord. They said, “Peace! Everything is going to be all right. God’s going to see us through.” God said, “While they chew with their teeth, but who prepare war against him who puts nothing into their mouths.” Ibid. God was putting nothing in their mouth. “Therefore you shall have night without vision, and you shall have darkness with divination; the sun shall go down on the prophets, and the day shall be dark for them. So the seers shall be ashamed, and the diviners abashed; indeed they shall all cover their lips; for there is no answer from God. But truly I am full of power by the Spirit of the Lord, and of justice and might, to declare to Jacob his transgression and to Israel his sin.” Micah 3:6–8. But they said, “Don’t do that. Just say peace. Stand on the promises of God.” (See Jeremiah 6:14 and Desire of Ages, 106.)

True prophets were not prophets of peace. They gave good courage and promises on condition of obedience, but they also warned against iniquities. These prophecies of Micah are given for today. Notice Micah 4:1, “Now it shall come to pass in the latter days . . .” In Micah 4:6, 7, it says, “’In that day,’ says the Lord, ‘I will assemble the lame, I will gather the outcast and those whom I have afflicted; I will make the lame a remnant, and the outcast a strong nation; so the Lord will reign over them in Mount Zion from now on, even forever.’” God has promised, in the last days, to gather the outcasts of Israel and to make of them a remnant.

The Remnant—His Church

Have we learned the lessons from Micah? Are we today in danger of crying “Peace! Peace!” when there is no peace? Or are we in danger of trying to appease God and earn our way into His favor? Are we standing on promises to our own destruction, not fulfilling the conditions? “Sins exist in the church that God hates, but they are scarcely touched for fear of making enemies. Opposition has risen in the church to the plain testimony. Some will not bear it. They wish smooth things spoken unto them.” Spiritual Gifts, vol. 2, 283, 284

“Just as long as God has a church, he will have those who will cry aloud and spare not, [like Micah] who will be his instruments to reprove selfishness and sins, and will not shun to declare the whole counsel of God, whether men will hear or forbear. I saw that individuals would rise up against the plain testimonies It does not suit their natural feelings. They would choose to have smooth things spoken unto them, and have peace cried in their ears. I view the church in a more dangerous condition than they ever have been. Experimental religion is known but by a few. The shaking must soon take place to purify the church.” Ibid. The remnant in the last days are going to be made up of the poor, blind, lame and halt. “In the last solemn work few great men will be engaged. They are self-sufficient and independent of God and He cannot use them. But the Lord has faithful servants who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal, but it may be under a rough and uninviting exterior that the pure brightness of a genuine Christian character will be revealed. Chaff like a cloud will be blown away on the wind even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but who are not clothed with Christ’s righteousness will appear in the shame of their own nakedness.” Testimonies to the Church, vol. 8, 80, 81

That was the message of Micah. God’s people are in danger of trusting in being God’s people. “We are the temple of the Lord, the temple of the Lord.” And yet, being the temple of the Lord, they have not developed a Christian character. God says He will destroy them, but a remnant will be left of poor and humble people. The promises in Micah are made to the remnant, “I will surely assemble all of you, O Jacob, I will surely gather the [what?] remnant of Israel; I will put them together like sheep of the fold, like a flock in the midst of their pasture; they shall make a loud noise because of so many men.” Micah 2:12. “Who is a God like You, pardoning iniquity and passing over the transgression of the [who?] remnant of His heritage?” Micah 7:18. The remnant is going to increase, people will come in, but it is only going to be a remnant of the Children of Israel.

“‘In that day,’ says the Lord,‘I will assemble the lame, I will gather the outcast and those whom I have afflicted.’” Micah 4:6. There is coming a time when God will mold together a remnant. They are going to cry and be heard from one end of the earth to the other. It is described as three angels flying in the midst of the heavens with a fourth angel giving them power and that the earth was lightened with its glory. Then it is that God is going to receive the glory. Man’s wisdom will be made of none effect.

Many people are not going to be satisfied with this because God alone will receive the glory. All of man’s glory will be made of none effect. Look at Micah 4:9. “Now why do you cry aloud? Is there no king in your midst? Has your counselor perished? For pangs have seized you like a woman in labor.” People are going to be crying, “Look, we do not have any more kings in our midst. Where are our great counselors? They seem to be gone.” But it is at that time that Jesus will take charge of the church. It is that time that He and the Holy Spirit will receive the glory and He will be the head of the church. What God is looking for today is to become the head of His people. He wants to pour out upon His people, His Spirit. If we will yield ourselves to His character, to His Spirit, to His leading and guiding, God is willing to take charge of the church for His name’s honor and glory.

Today the Lord is inviting us to turn from the strongholds of men to the strongholds of God. May we each have the privilege to be among His remnant in that day when the Lord’s word will go forth with power to the world and He will come to judge the nations in truth and righteousness.

The End

Martin Luther, part IX – Diet of Worms Aftermath

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After the Diet of Worms, Charles had returned to Spain. To conduct the affairs of state during his absence, had had appointed a Diet of Regency to administer from Nuremberg. The main business which brought the diet together was the inroads of the Turks. Soliman’s armies had made progress to a degree that it struck terror to the nations of Europe. At the diet, Chieregato, the papal nuncio, presented himself. Through Adrian VI, in common with the rest of Europe, was concerned about the Turks, his greater concern, and the one he sought to share with the diet, was for the rapid spread of Luther ‘s ideas in Germany. He longed to see them deal with Luther as Peter had struck Ananias and Sapphira with sudden death for lying against God.

On entering Germany, the nuncio found himself met with less than overwhelming enthusiasm. As Chieregato passed along, he raised his two fingers, after the usual manner, to bless the people, only to have them respond by raising theirs, to show how little they cared for either himself or his benediction. Though this was mortifying, greater mortifications awaited him.

Arriving in Nuremberg, he found, to his great dismay, that the pulpits were occupied by Protestant preachers and the churches were filled with attentive listeners. Upon presenting the diet with his concerns, they informed him that Nuremberg was a free city and that the magistrates were largely Lutheran. Frustrated, he next intimated that he might take matters into his own hands and, on his own authority, apprehended the ministers himself, in the pontiff’s name. The Archbishop of Mainz, and others, informed him that if he embarked on such a risky course, they would immediately quit the city and leave him to deal with the indignant burghers as best he could.

Greatly baffled and humiliated by the little reverence that he had received, the nuncio approached the diet. He admitted to past abuses by the Church but pointed out that Adrian was sincere in his desire to work reform. He was even ready to admit that corruption extended throughout the whole church; but he went to great lengths to urge that those who would push for reforms with too great haste should have nothing but the stake. He therefore urged the diet to execute the imperial edict of death for heresy upon Luther . As regarding the reforms that Adrian proposed to work out, he would neither move too precipitously nor too extremely; it must be done gently, and by degrees. Luther , in translating the papal brief into German, with marginal notes, interpreted this to mean a few centuries between each step.

The Diet Favors Reform

The diet responded by telling Adrian that the idea of executing the Edict of Worms against Luther would be madness. To put to death the Reformer for advocating the very changes that Adrian admitted of being necessary would be no less unjust than dangerous, as it would certainly deluge Germany in blood. Luther must be refuted from the Scriptures, since Luther ‘s writings were in the hands of the people. They knew of only one way that his controversy could be settled, and that was by a General Council. They therefore called for such a council to be held in a neutral town in Germany within the year and included a demand that both laity, as well as clergy, would have a seat and voice in it. Such an unpalatable request was made even more odious by the addition of “Hundred Grievances,” a terrible catalogue of the exactions, frauds, oppressions, and wrongs that Germany had suffered at the hands of the popes.

Chieregato, sensing that he had overstayed his welcome, promptly left Nuremberg, leaving it with someone else to be the bearer of the unwelcome tidings to the pontiff.

In due time, the decree of the diet reached Rome. The otherwise meek Adrian was beside himself with rage. Not only had the diet refused to execute the Edict of Worms and burn Luther and called for a General Council, but they had enumerated a hundred grievances that needed to be addressed. Only thinly veiled was the threat that if the pope failed to act, there were others who would. Seating himself, Adrian poured forth a torrent of threatenings that was more bitter than anything yet to have emanated from the Vatican. Frederick of Saxony, against whom the denunciation was aimed, placed his hand on the hilt of his sword when he read it. Luther, however, who was the only one of the three who was fully in control of his temper, quietly but firmly insisted that no one was to fight for the gospel. The peace was preserved.

Charles V would gladly have brought luther to the stake, had he the power to do so; but in Germany, he could act only so far as the princes would go with him. Consequently, it was the low countries to which he directed his displeasure. In Brussels, on July 1, 1523, three stakes were erected and the first of many martyrs were burned for their faith. This apparent victory for the powers of darkness was but the signal for its defeat. Luther received the news of their death with thanksgiving, knowing that a cause which had produced martyrs bore the seal of Divine authentication and was sure of victory. In the words of Erasmus, “Wherever the smoke of their burning blew, it bore with it the seeds of heretics.” Wylie, History of Protestantism, book 1, 490

Adrian’s Policies Reversed

Adrian lived to hear of the death of these youths, but in September of the same year, he died; and with him passed all interest in reforming the Church. Cardinal Guilio de Medici, an unsuccessful contender for the papal crown in the previous election, was more successful this time. Ascending to the pontifical throne under the name of Clement VII, he hastily reversed the policy of his predecessor.

As Clement assumed his duties, wherever the eye might turn, there was trouble. Two powerful kings were fighting in Italy; the Turks were threatening the Austrian frontier; but the most troublesome, and that which caused the greatest concern, was the situation in Wittenberg. Leo X had underestimated the threat. Adrian had thought to blunt it by working reforms in the church, but both had met with signal failure. Clement determined that for his part, he would prove himself an abler pilot; he would act as a statesman and a pope.

In the spring of 1524, Nuremberg was the scene of the second Imperial Diet. The pope’s first concern was to choose the right man to represent the interests of the Church. The man of his choosing was Cardinal Campeggio. An astute envoy, his great ability and experience seemed to qualify him as best. His journey to the northern Italian border was like a triumphal march; but upon crossing the German border, all tokens of public enthusiasm forsook him. Upon his arrival at Nuremberg, he looked in vain for the usual procession of magistrates and clergy to bid him welcome. As an ordinary traveler, the proud representative of Clement made his way, unescorted, through the streets and entered his hotel.

Campeggio’s instructions were to first of all soothe the Elector of Saxony, who was still smarting from Adrian’s furious letter. Second, he was to make any promise necessary and use whatever diplomacy that was required to bring the diet into submission. Having accomplished these preliminary tasks, he was to attend to Luther. If only the monk could be brought to the stake, all would be well.

A Plea for Loyalty to Rome

The papal nuncio presented himself to the diet. In addressing the princes, he alluded to his devotion to Germany, which had led him to accept this difficult mission when all others had declined. He described the tender solicitude of the pope for his flock. He could not, however, refrain from expressing wonderment that so many great and honorable princes should suffer the religion wherein they were born and in which their father’s had died, to be ill-treated and trampled upon. He begged them to consider what the end of such a course must be, namely, a universal uprising by the people against their rulers and the destruction of Germany. As for the Turks, it did not seem necessary that he should say much, as all knew of the threat that they posed to Christianity.

The princes listened with respect and thanked him for his goodwill and kindly counsel. The matter most pressing, however, and that for which they desired an answer, was the matter of the list of grievances which they had submitted to Rome; they would like to know if the pope had returned an answer and what that answer might be.

Feigning surprise, Campeggio replied that, “As to their demands, there had been only three copies of them brought privately to Rome, whereof one had fallen into his hands; but the pope and college of cardinals could not believe that they had been framed by the princes; they thought that some private persons had published them in hatred of the court of Rome; and thus he had no instructions in that particular.” Ibid., 491. Campeggio’s answer was met with mixed indignation and anger.

Charles had been prevented from attending because of his war with France, but he sent his ambassador, John Hunnaart, to complain that the diet had not enforced the Edict of Worms and to demand that it be put to execution—in other words, that Luther be put to death and the gospel proscribed in Germany.

The deputies, realizing the impossibility of such a thing, dissented; but Campeggio and Hunnaart insisted that they should put into effect the edict to which they had been consenting parties. The diet was in a quandary as to what course to pursue.

The Edict of Worms Nullified

Though they did not dare to repeal the edict, they finally hit upon a clever device for appeasing the pope without arousing the wrath of the people. They passed a decree saying that the Edict of Worms should be rigorously enforced as far as possible. For all practical purposes, it was a repeal of the edict, for the majority of the German states had already declared that it was not possible to enforce. While seeming to have gained a victory, Campeggio and Hunnaart had in reality met defeat, the first of more to come.

Undaunted by the signal failure of past councils to be an end in settling abuses and ending all controversies, the princes, haaving successfully nullified the emperor’s ban, next moved to demand a General Council. The papal legate and the envoy of Charles V both offered stout resistance, but to no avail. They presented to the princes what an affront such a resolve would be to papal authority, what an attack on the prerogatives of the pontiff. The princes, however, remained unchanged in their determination to call for a council and decreed that a diet should assemble at Spires in November. In the mean time, the free towns of Germany were encouraged to express their minds relative to the abuses to be corrected and the reforms to be instituted so that when the council met, the diet might be able to speak in the name of the Fatherland, demanding the reforms that the nation wished.

Sensing a political climate that favored the spread of the gospel, the Protestant preachers continued to preach the gospel with increased zeal. There were two cathedrals in Nuremberg and both were filled to overflowing with attentive audiences. The mass was forsaken, as were images, and the Scriptures were explained according to the early church fathers. The papal legate had the humiliating experience of being jostled in the streets by the throngs hurrying to the Protestant meetings, but there was nothing he could do about it. Germany seemed closer than at any previous time to a national reformation.

It was not only Clement’s authority that was tottering in Germany for if the German states should break away from the Roman faith, the emperor’s influence would be so greatly weakened as to be irreparable damaged. The imperial dignity would be so shorn of its splendor as to threaten the emperor’s schemes, leaving their implementation impracticable.

As alarmed as were the papal nuncio and Charles’s representative, it paled relative to the concern in the Vatican. Clement comprehended at a glance the full extent of the disaster that was threatening the full extent of the disaster that was threatening the papal throne; the half of his kingdom was about to be torn from him. He determined to leave no stone unturned to prevent at all costs the meeting scheduled to take place at Spires. Meanwhile, all eyes now turned to Spires where the fate of popedom was to be decided.

As preparations for the fateful meeting were in progress, the consternation of the Romish party was in proportion to the success of the princes friendly to the Reformed faith. To meet the challenge, Campeggio adopted the old policy of “divide and conquer.”

The Ratisbon Reformation

Withdrawing from the diet, Campeggio retired to Ratisbon where he set to work to form a party among the princes of Germany. Drawing around him Ferdinand, Archduke of Austria; the Dukes of Bavaria; the Archbishop of Salzburg; the Bishops of Trent and Ratisbon; and later the princes of southern Germany; he represented to them that should Wittenberg triumph, it would spell the end of their power as well as the dissolution of the existing order of things. He assured them that the prosperity of the papacy was closely linked with their own welfare. To avert these terrible evils, the princes passed a resolution that called for a ban on the printing of all of Luther’s books, the recall of all youth from their dominions, and no toleration for changes in the mass or public worship. In short, they determined to wage a war of extermination against the new faith. Offsetting these stern measures, they promised a few mind reforms.

The legate had done his work well, and now the pope urged Charles to act against a threat that was a greater detriment to the throne than was Rome. Charles needed no urging, having been stung to the quick by what he viewed as a usurpation of his authority by the princes in seeking to convene a diet. He informed them in sharp terms that it belonged to him as emperor to demand of the pope that a council be convoked and that he and the pope alone were the judge as to a fitting time to convoke such an assembly. Furthermore, he informed them that until such a council should be summoned, it was their responsibility to confine themselves to enforcing the previous Edict of Worms. He further forbade the meeting of the diet at Spires under penalty of high treason and the ban of the empire. The princes eventually submitted, and the proposed diet never met.

Persecution Renewed

Archduke Ferdinand and the papal legate, journeying together to Vienna, determined that to successfully carry out the league, the sword must be unsheathed. Gaspard Tauber of Vienna was charged with the crime of circulating Luther’s books. The idea was circulated that he was disposed to recant. Two pulpits were erected in the churchyard of St. Stephen’s. From the one Tauber was to read his recantation, while from the other a priest was to magnify the act as a new triumph for the Roman Church. Tauber arose and to the amazement of the waiting crowd, made a bolder confession of his faith than ever before. He was immediately dragged to execution, decapitated, and his body thrown to the flames.

This fanatical rage continued for some time and extended even to some parts of northern Germany. From the humble peasant to magistrate on his bench, there was no safety to be found. The countryside swarmed with spies.

While its enemies were forming leagues against the Reformation, new friends were stepping out of the ranks of the Romanists to place themselves on its side. No sooner had the members of the league left Ratisbon, than the deputies of the towns, whose bishops had taken part in the alliance, in surprise and indignation, met at Spires, declaring that their ministers, in spite of the prohibition of the bishops, should preach the gospel. Before the end of the year, the deputies of these cities, with many nobles, met and swore a mutual defense pact.

While the cities were aligning themselves with the Reformation, many princes were also joining the cause.

In early June of 1924, as Melancthon was returning from a visit to his mother, he met a brilliant train near Frankfort. It was Philip, the landgrave of Hesse, who three years earlier had met Luther at Worms. Philip was on his way to Heidelberg, where all the princes of Gemany were to be present at a tournament. Being informed by one of his attendants that it was Melancthon approaching, the young prince quickly rode up to the doctor and asked, “Is your name Philip?” “It is,” replied the surprised scholar. Somewhat intimidated, Melancthon prepared to dismount. “Keep your seat,” said the prince; “turn around, and come and pass the night with me; there are some matters on which I desire to have a little talk with you.” D’Aubigne’s History of the Reformation, book 10, chap. 8

The two Philips rode side by side, the prince asking questions, and the doctor answering them. The landgrave was impressed by the clear answers he received. Upon parting, the landgrave asked that Melancthon, upon further study, send him a replay to his questions in writing.

Shortly after returning from the tournament at Heidelberg, the prince published an edict, in opposition to the league of Ratisbon, allowing the free preaching of the gospel in his territory.

Other princes, including the King of Denmark soon followed in the same direction, lending their influence to the Reformation.

Charles V and the pope had opposed a national assembly at Spires for fear that it would release the Word of God, but, like the dawn spreading across the land, it made itself manifested in every part of the empire, attesting to the truth that the Word of God cannot be bound.

The Pledge & Peter’s Ladder

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“Simon Peter, a bondservant and apostle of Jesus Christ, to those who have obtained like precious faith with us by the righteousness of our God and Saviour Jesus Christ: grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.” 2 Peter 1:1-4

Peter was one of the apostles, and he states that he is writing to those who have obtained the same faith that he and the other believers have. Do you have the faith of the apostolic church? If you do, then this book, written by Peter, is for you. In the book, The Great Controversy, we are told that the religion of these early Christians was a terror to evil doers. If your faith is a terror to evil doers, this book is written to you. And, if you truly have this faith, Peter says that grace always comes first and is followed by peace. You will never find the order reversed, because peace comes as the result of grace.

Did you notice how we receive grace and obtain peace? “In the knowledge of God and of Jesus our Lord.” There is only one way by which people are able to gain a knowledge of God. When the Jews rejected that one way, they were lost. There is no other way—no spare tire in the system of salvation. “All things have been delivered to Me by My Father, and no one knows whom the Son wills to reveal Him.” Matthew 11:27. The only way that you can know anything about the Father is through the Son. Any religion that denies Jesus and yet professes to worship God is a fraud.

“He who by faith lays hold firmly upon the invisible One, will reveal the character of Jesus. With lowliness of heart he will accept Christ’s invitation to the weary and the heavy laden. Instead of unloading his burdens upon his neighbor, with whose heart-sorrows he is unacquainted, he will seek rest by taking upon himself the yoke of Christ. Let us abide in Jesus. Then He alone—formed within, the hope of glory—will appear in our every word and deed.” Review and Herald, May 26, 1904

This is not to say that we should never seek counsel from another person; but if you have a spiritual problem, you need Divine help. Another human being can solve an accounting problem; but if you are experiencing a spiritual problem, the solution is for the other person to direct your mind to the divine-human burden bearer.

Cause for Spiritual Weakness

Think this matter through. If God has given me all things that pertain unto life, if He has promised me grace and peace, is it really excusable for me to spend my time unloading all of my troubles upon my neighbors? Inspiration tells us that when we do this, we are really insulting God, as He is the only One who can help us. Our failure to follow this plan is the reason behind so much of our spiritual weakness.

“Is not this why there is among us so much spiritual feebleness. Why do we not take everything to the Lord in prayer? He stands at the head of humanity enabling men through His sacrifice to become partakers of the divine nature, to lay hold upon infinite power that will transform them into the likeness of the divine.” Ibid.

We can become partakers of the divine nature through God’s promises if we choose to accept them by faith and ask the Lord to make us partakers of His divine nature. This opens the way for a miracle to take place in our character development. There follows a progression of change in our lives that Peter marks out, which has become known as “Peter’s ladder.” “But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.” 2 Peter 1:5-9

Remember that Peter is writing to people who have obtained like faith as himself. These are baptized Christians. When you are baptized, you make a public confession to the whole world that you have forsaken your sins and you are starting a new life. Peter says, however, that if you do not climb this ladder, adding to your faith moral excellence, to moral excellence knowledge, you are not walking the Christian path. You have forgotten the significance of your baptism. It is only when we follow this progression that we may know the certainty of our salvation. “Therefore, brethren, be even more diligent to make your calling and election sure, for if you do these things you will never stumble.” Verse 10

In cooperation with Christ, each one of us is to work out our salvation with fear and trembling. (See Philipians 2:12, 13.) Doing the works He bids us to do, trials will come to us; but we are to learn to depend completely upon Him for grace and for guidance. We are to learn to live as in the presence of Christ because perfection of character only comes through the gift of His righteousness. He says here in verse 4 that we are to become partakers of the divine nature.

Have you tried to comprehend in your mind what it means to become a partaker of the divine nature? What does the word nature mean? Now this has been a matter of debate among Adventists for a long time. You have all heard of the debate over the nature of Christ. When you talk about the nature of anybody, what are you talking about? What does it mean to become a partaker of the divine nature?

It is natural for you to do according to your nature. As you become a partaker of the divin nature it will become natural for you to think, speak and act like Jesus would if He were in your place. If I am partaking of the divine nature, that will affect, first of all, the way that I think; and as a result of that, it will affect the way that I speak and act.

The Pledge

Ellen White said that we should take the following pledge:

“I choose to guard against speaking words that discourage and resolve never to engage in evil speaking and backbiting. I choose to refuse to serve Satan by implanting seeds of doubt. I choose to guard against cherishing unbelief or expressing it to others. I solemnly promise to speak only those words that are pleasing to God, choosing to discipline the tongue by disciplining the mind; for out of the abundance of the heart the mouth speaketh.” Review and Herald, May 26, 1904. Speaking of this pledge, she said that we need to take this pledge just as much as we need to have a pledge against the use of intoxicating liquor. The exciting thing is that if the Lord tells us to pledge something, then He is going to give us the ability to fulfill that pledge.

How would you ever fulfill this pledge? I do not know how. All I know is that God says to make the pledge; and if He tells me to make it, He is going to help me to fulfill it because every command is a promise. There is divine power in this because God has said to do it; and when you choose to do something that God says to do, you are going to have divine power come into your life and help you to do that thing. Get down on your knees and say, “Lord, You told me to do this. I may never have done it one day in my whole life before this; but You told me to do it, and I am choosing to do it.”

In the very next paragraph she writes, “Through the help that Christ can give, we shall be able to learn to bridle the tongue.”

Do you know what would be the result if we were all to climb the whole ladder every day? Ellen White says that when this scripture actually comes to pass in the church, we are going to have conversions like they had on the Day of Pentecost.

For a long time I have been praying that something would take place similar to what happened during the sixteenth century Reformation. When Martin Luther preached, fifty million people walked out of the Catholic Church. We have been promised that when we are living out what we have been studying in these first ten verses here in 2 Peter, there are going to be hundreds and thousands of people converted like on the Day of Pentecost.

Are You Predestinated?

There are some people who are concerned about predestination. In fact, there is only one election that you will find in the Bible. The elect are the people who follow Peter’s instructions. He says, “If you do this, you make your calling and election sure.” You will be part of God’s elect. The good news is that not one person needs to fail of having everlasting life.

Do not let the devil convince you that are so wicked that the Lord cannot save you. That is not true. If you choose to learn daily of Jesus, no matter how bad your past has been, no matter what you have done or how vile you have been, the Lord can save you. This is the plan. Follow the instructions. He says that if you do these things, you will never stumble. “For so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Peter 1:11

Peter then goes on to say, If you do this, (the things that we have been reading about in the first ten verses), you are not going to stumble or fall; you are going to have an entrance, and it is going to be abundant. You will not just squeak through; you are going to have an abundant entrance into the kingdom. This is a divine, life insurance policy. This is a life insurance policy that insures that you are going to have eternal life if you follow these instructions. This is the contract; this is the agreement.

Peter then continues, “I know that I am going to be put to death soon, as the Lord has told me; but as long as I am here, I’m not going to be negligent to keep on reminding you about this.” (See Verses 12-15.)

No Unpleasant Words in Heaven

A few years ago when I was reading the book Upward Look for the first time, there was a statement on page 163 that caught my attention so much that I have never forgotten it. In fact, I have used it many times in counseling people. Ellen White said, “In heaven no unpleasant words are spoken.” Would you like to be in a place where there are no unpleasant words spoken? The people who go to heaven when Jesus comes are going to be people who, before that time, have learned to talk like they talk in heaven. I want to learn; how about you?

“Oh,” somebody says, “you have to rebuke sin.” Jesus rebuked sin. I want to learn to do it in the way that He did it. Somebody says, “Well, you have to warn people.” I believe that. That is the loving thing to do. I want to learn to warn people in the way that the angels and Jesus warned people. We are not talking about not facing reality. But in heaven, no unpleasant words are spoken. What could happen in our homes if we learned to speak like they speak in heaven? If we start putting this into practice, what could happen? Let me tell you one thing that would happen. The Adventist pastors all over the world would not have to spend so many thousands of hours that they are spending right now trying to counsel people to mend their broken marriages. That is one of the things that would happen just right away. We would start spending more time in evangelism all over the world; because what I am talking about is a worldwide problem.

Why do they never speak unpleasant words in heaven? Why? She tells us why on that very same page. Because “no unkind thoughts are cherished.” Friend, it is so easy. Let me tell you what the devil is trying to do. The devil is trying to get you to concentrate on my character defects and me to concentrate on your character defects so that in our minds we will pour forth a torrent of words. If we are not going to speak unpleasant words, out of the abundance of the heart the mouth speaketh, we must not cherish unkind thoughts. I do not claim to come up to the standard, but I am determined by the grace of God to reach it. How about you? I want a change in my tongue; and to have a change in my tongue, I know that I will have to have a change in my mind and my spirit. I am determined, by the grace of God, that what He says can be done in my life because He is not a respector of persons. He is willing to do it for me; and He is willing to do it for you, if we are willing.

From what we have studied, I hope that nobody can ever deceive you by telling you that your character has no relation to your salvation; just believe and everything will be all right. From what we read in the Bible, nobody should ever be able to deceive you on that point. It is too plain!

I want the change in my mind that will result in a change in my tongue, that will result in a change in my behavior. Do you want it, too? I am just simple enough to believe that if we pray and are sincere, the Lord will answer our prayer. Let us pray for that miracle to start happening in our lives.

Martin Luther, part VIII – Leaving Worms

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On April 26, Luther, attended by twenty gentlemen on horseback, passed in peace through the gates of the city from which no one had ever expected to see him come alive. As he left, he said, “The devil himself 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.” D’Aubigne, History of the Reformation, book 7, chapter 11.

On the evening of April 27, Luther reached Frankfort where he took the first leisure that he had experienced in a long time. From there he wrote to Lucas Cranach, the celebrated painter. He said, “I thought his majesty would have assembled some fifty doctors at Worms to convict the monk outright. But not at all.—Are these your books?—Yes!—Will you retract them?—No!—Well, then, be gone!—There’s the whole history. O blind Germans! . . . how childishly we act to allow ourselves to be the dupes and sport of Rome!” Ibid.

In a private conversation at Worms, Spalatin made known to Luther that for a time his liberty must be sacrificed to the anger of Charles and the pope. Though he knew nothing of the details, he was made aware that he would not be returning to Wittenberg.

On the ninth day after leaving Worms, Luther and several of his remaining traveling companions separated. Luther and Amsdorff struck northward to the town of Mora to visit Luther’s grandmother, while the rest of the party continued on to Wittenberg. Luther spent a quiet evening in the small town and the next morning resumed his journey. They had reached a lonely spot near the Castle of Altenstein in the forest of Thuringia when suddenly they found themselves surrounded by five, masked horsemen, who were armed from head to foot. Without saying a word, James, Luther’s younger brother immediately sprang from the wagon and ran as fast as his legs would carry him. The driver was ordered to stop and would have resisted, but one of the strangers, cried, “Stop!” and fell on him, throwing him to the ground. A second masked rider laid hold of Amsdorff, separating him from Luther, while the other three men roughly pulled Luther from the wagon, threw a military cloak around his shoulders, and placed him on a horse. Then, as quickly as they had appeared, all six riders disappeared in the thick forest. All day they rode this direction and that, assuring themselves that anyone attempting to follow them would be completely baffled. After darkness settled in, they began to ascend a mountain and a little before midnight, approached a castle at its summit. The drawbridge was let down, the portcullis raised, and the mysterious troop entered. Luther was led to an apartment where he was told that he must stay for an indefinite length of time and that during his stay, he must lay aside his ecclesiastical dress and dress in the custom of a knight. He was, he was told, to be known only as Knight George. His abduction was carried out so mysteriously that, for a time, even Frederick of Saxony was not aware of his whereabouts.

When morning broke, Luther looked from the castle window upon a familiar scene. Though the town could not be seen from his position, beneath him stretched the countryside that surrounded the village of Eisenach. He could not but have known that he was in Wartburg castle in friendly keeping.

Luther in Seclusion

How quickly the scene had changed. But a short time before, Luther had walked the dizzy heights as all eyes were fixed upon him. Now, suddenly, the man on whom the eyes of all the world had been turned, had disappeared. While there were those who received the news of Luther’s disappearance with joy, the grief of the friends of the Reformation was great. As spring turned to summer and summer gave way to autumn, it was as if he had suddenly disappeared from the face of the earth.

Aleander and his partisans rejoiced. The fate of the Reformation seemed sealed as the light of the gospel seemed about to be extinguished. But God reigns, and the blow that seemed about to destroy the Reformation was in truth but the preparation for even more far reaching conquests. God had not withdrawn His servant merely to preserve him from the wrath of his enemies. As men rejoice in the freedom that truth brings to them, they are inclined to view the instrument, who is the channel of truth, as the origin, and in so doing, place a man where only God should be. In His providence, God removed Luther for a time that he might not only have time to reflect and grow in his knowledge of truth, but that men might be led to realize their dependence upon God and be led to trust Him. The light of truth was yet to shed its light in even brighter radiance.

At first Luther rejoiced at being released from the heat of the battle; but after a time, he became restless and criticized himself for his idleness. Even as his enemies congratulated themselves that he had been silenced, a host of tracts began to issue from his pen and be circulated throughout Germany. In addition to his other writing, Luther began his translation of the New Testament into the German language.

Luther had a weakness that, if not checked, threatened to endanger the work that he was doing. He assumed that others should see the points of truth as readily as he himself did. He had dared to defy the pope, and in so doing had vanquished the emperor. Eager to advance the cause of truth, he would not only defy the strong, but at times, lacking a consideration for their infirmities, he tended to walk on the weak. In his enforced seclusion, he was now led to examine his heart and distinguish between that which had been the work of passion and that which properly represented the working of the Holy Spirit of God. As he was led to the Bible, not only was his theological understanding expanded, but his nature was sanctified and enriched. “The study of the Word of God revealed to him likewise, what he was apt in his conflicts to overlook, that there was an edifice to be built up as well as one to be pulled down, and that this was the nobler work of the two.” Wylie, History of Protestantism, book 1, 476.

No more had Luther disappeared from view in Wartburg than the political sky of Europe became overcast with dark and foreboding clouds. The states had been about to unsheathe their sword over Luther’s head when suddenly some hundred thousand Turkish scimitars were unsheathed over theirs! Soliman, whom thirteen battles had rendered the terror of Germany, suddenly appeared on the scene. Quickly gaining many small tows and castles, it was but a short time before they had also taken Belgrade. The states of the Empire had sufficient work to do in compelling Soliman and his hordes to return to their own lands, without troubling themselves about the Reformer.

While this danger threatened the East, news from Spain told of seditions that had broken out in the emperor’s absence. For the time, Charles was forced to return home in order to quell the dissension and secure his hereditary dominions.

To complicate matters more, war next broke out between Charles and Francis I. With the aid of the papal arms of Leo X, the French were driven from the Duchies of Parma, Piacenza, and Milan, which they had held for six years. To their even greater humiliation, they were driven from Lombardy.

Great was Leo’s delight at having the Papal States returned. Coming as it did on the back of the emperor’s edict proscribing Luther; it was enough to make joy complete. He received the news in his country seat at Mallina. Amidst the popular celebration, he returned to Rome, reaching it before the festivities ended. His hour of victory was short-lived, however. Scarcely had he entered his palace when he was seized with a sudden illness. The malady ran its course so quickly that he died without the Sacrament. Leo had reigned with magnificence but died deeply in debt. The Romans never forgave him for dying without the Sacrament, and he died among manifest contempt.

The nephew of the deceased pope, Cardinal Guilio de Medici, aspired to take the place of his uncle. The political scene was shifting, however, and the monarch of Spain was a more potent factor in the affairs of Europe than the rich merchants of Florence. The conclave to elect a new pope lasted long; and Guilio de Medici, despairing of gaining the throne for himself, proposed that the Cardinal of Tortosa, who had been Charles’ tutor, should be elevated to the pontificate. He was an elderly man and entirely without ambition. Avoiding all show, he occupied himself with his religious duties. He was in every way the exact opposite of Leo.

Attempts to Reform the Church

Assuming the title Adrian VI, the new pope, who was in Spain on the emperor’s business, made his way to Rome. He viewed with indifference, if not displeasure, the magnificence of the papal palace. The humble and pious Adrian believed that a more profitable way to counteract the Reformation was to originate another. He began with a startling confession: “It is certain that the pope may err in matters of faith in defending heresy by his opinions or decretals.” Ibid., 477. This admission, meant to be the start of a moderate reform, became even more inconvenient in later years than it was at the time that he spoke it, when in the Encyclical and Syllabus of Pius IX and the Infallibility Decree, issued in July 18, 1870, he stated exactly the opposite to be true when he said that in matters of faith and morals, the pope cannot err. If Adrian spoke the truth, it follows that the pope may indeed err. If he did not, it leaves the church in a very difficult position to explain the matter, as the decree of the Vatican Council of 1870, which looked both backwards and forwards, declares that error is impossible on the part of the pope.

Wherever Adrian turned to effect reform, he found himself faced by insurmountable obstacles. If he touched an abuse, all who were interested in its maintenance would rise in arms to defend it. He found that were he to purse Rome of all but the virtuous, it would leave few but himself. He was finally forced to recognize that a middle path was impossible to follow and that his only choice lay between Luther’s reform on the one hand, and the policies of Charles V on the other. He chose the latter.

While Luther was in seclusion and the princes of the empire were occupied with political considerations, the progress of the reform moved forward. As with any reformation, however, Satan was not idle. In the place of true reform, fanaticism began to move in. “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.” The Great Controversy, 186.

These men found followers in Wittenberg. The students of the university left their studies, considering them useless in the presence of an internal illumination which promised to teach them all that they needed to know without having to experience the toil of study. The enemies of the Reformation were exultant, deeming that they were about to witness its speedy disorganization and ruin. News of what was taking place in Wittenberg reached Wartburg, and Luther was filled with dismay and grief. He was torn between his desire to complete his translation of the New Testament and his desire to return to Wittenberg and meet the new fanaticism. At last, to his great joy, he completed his German version of the New Testament on March 3, 1522. The disorganization that was reigning at Wittenberg was a greater danger to the Reformation than the sword of Charles. The crisis was a serious one, and Luther immediately set out for Wittenberg.

On the first Sunday morning after his arrival, Luther entered the parish church. Intense excitement, yet deep stillness reigned in the audience. Never had Luther appeared more grand and truly great. As did the apostle, he reminded his hearers that the weapons of their warfare were not carnal but spiritual. The Word, he said, must be freely preached and left to work upon the heart. While he was against the abuses and errors of Rome, the heart of man must never be forced but won by the power of the Word. He pointed to the mighty victory that had already been won in weakening the power of the papacy to a degree that no prince or emperor had ever before been able to break it. And yet, as he pointed out, this had all been accomplished by the power of God’s Word.

Luther continued his series of discourses through the entire week. Every day the church was filled as many flocked from the surrounding villages to receive the bread of life. Without mentioning them by name, the Reformer was able to meet and defeat the various fanatical groups. By his wisdom and moderation, he carried the day; and the Word of God was restored to its supremacy. It was a great battle—greater in some respects than that which had been fought at Worms. Without tumult and without offense to anyone, Luther safely guided the Reformation through the crisis and again established it on the Word of God.

Day Dawns in Germany

In proportion as the Reformation strengthened at its center in Wittenberg, it was diffused more widely throughout Germany. To the terror of Rome, it seemed to be breaking out on all sides. A number of priests were converted to the reformed faith and preached it to their flocks. Great was the wrath of Rome as she saw her soldiers turning their arms against her. The world’s winter appeared to be passing; and with the coming of spring, the German nation began to emerge from the ignorance of the darkness into the dawning of light. “Whilst in the year 1513 only thirty-five publications had appeared, and thirty-seven in 1517, the number of books increased with astonishing rapidity after the appearance of Luther’s theses. In 1518 we find seventy-one different works; in 1519, one hundred and eleven; in 1520, two hundred and eight; in 1521, two hundred and 11; in 1522, three hundred and forty seven; and in 1523, four hundred and ninety eight.” D’Aubigne, History of the Protestant Reformation, book 9, chapter 11. For the most part, these were printed in Wittenberg. Generally they were authored by Luther and his friends. In 1522, while 130 of the Reformer’s writings were published, and in the following year, 183, only 20 Roman Catholic publications appeared.

What Luther and his friends published, others circulated. Monks, convinced of the unlawfulness of the monastic life, became colporteurs carrying the books through the length and breadth of Germany. Germany swarmed with these bold colporteurs. It was in vain that the emperor and princes published edicts against the writings of the Reformers. As soon as an inquisitorial visit was to be paid, the book dealers, who had received secret information in advance, concealed the books that were proscribed. The eager multitude, who were ever anxious for that which was prohibited, immediately bought them up and read them with great eagerness. Neither was it in Germany alone that such scenes were enacted. Luther’s writings were translated into French, Spanish, English, and Italian and circulated among these nations as well.

Elector Frederick had declared that he would allow the bishops to preach freely in his states, but he would deliver no one into their hands. Consequently, evangelical teachers persecuted in other countries soon found asylum in Saxony. Here they conversed with the Reformers, and at their feet were strengthened in the faith. At the same time, they were able to communicate to their teachers from their own experience the knowledge that they had acquired.

As Luther witnessed the success of the gospel, his confidence increased. He had foreseen nothing of the magnitude when he first rose up against Tetzel. Vainly would men seek to explain the movement by mere human circumstances. God, the Author of the work in its minutest detail, was breathing new life into Christianity. The church was passing through a state of transformation and of bursting the bonds in which it had so long been confined, returning in life and vigor to a world that had forgotten its ancient power. Not withstanding the violent and repeated efforts to stifle the progress, the gospel rose with a force that no human power was able to resist in its progress.

Martin Luther, part VII – The Diet of Worms

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Luther was conducted into the hall and brought to stand directly in front of the emperor. The chancellor of the Elector of Treves began speaking, addressing Luther first in Latin and then repeating his words in German.

“Martin Luther! yesterday you begged for a delay that has not expired. Assuredly it ought to have been conceded, as every man, and especially you, who are so great and learned a doctor in the Holy Scriptures, should always be ready to answer any question touching his faith. . . . Now, therefore, reply to the question put by his majesty, who has behaved to you with so much mildness. Will you defend your books as a whole, or are you willing to disavow some of them?” D’Aubigne, History of the Reformation, book 7, chap. 8

A deep silence settled over the room as every ear strained to catch Luther’s reply. What a moment! The fate, not only of the Reformation, but of nations was at that moment hanging in the balance.

Luther began by graciously saluting the emperor, the princes, and the lords. While he spoke firmly, he addressed the assembly in modest tones. “Most serene emperor! illustrious princes! gracious lords! I appear before you this day, in conformity with the order given me yesterday, and by God’s mercies I conjure your majesty and your august highnesses to listen graciously to the defense of a cause which I am assured is just and true. If, through ignorance, I should transgress the usages and proprieties of courts, I entreat you to pardon me; for I was not brought up in the palaces of kings, but in the seclusion of a convent.

“Yesterday, two questions were put to me on behalf of his imperial majesty: the first, if I was the author of the books whose titles were enumerated; the second, if I would retract or defend the doctrine I had taught in them. To the first question I then made answer, and I preserve in that reply.

“As for the second, I have written works on many different subjects. There are some in which I have treated of faith and good works, in a manner at once so pure, so simple, and so scriptural, that even my adversaries, far from finding anything to censure in them, allow that these works are useful and worthy of being read by all pious men. The papal bull, however violent it may be, acknowledges this. If, therefore, I were to retract these, what should I do? . . . Wretched man! Among all men, I alone should abandon truths that friends and enemies approve, and I should oppose what the whole world glories in confessing. . . .

“Second, I have written books against the papacy, in which I have attacked those who, by their false doctrine, their evil lies, or their scandalous example, afflict the Christian world and destroy both body and soul. The complaints of all who fear God are confirmatory of this. Is it not evident that the laws and human doctrines of the popes entangle, torment, and vex the consciences of believers, while the crying and perpetual extortions of Rome swallow up the wealth and the riches of Christendom, and especially of this illustrious nation? . . .

“Were I to retract what I have said on this subject, what should I do but lend additional strength to this tyranny and open the floodgates to torment of impiety? Overflowing with still greater fury than before, we should see these insolent men increase in number, behave more tyrannically, and domineer more and more. And not only would the yoke that now weighs upon the Christian people be rendered heavier by my retraction, but it would become, so to speak, more legitimate; for by this very retraction it would receive the confirmation of your most serene majesty and of all the states of the holy empire. Gracious God! I should thus become a vile cloak to cover and conceal every kind of malice and tyranny! . . .

“Lastly, I have written books against individuals who desired to defend the Romish tyranny and to destroy the faith. I frankly confess that I may have attacked them with more acrimony than is becoming my ecclesiastical profession. I do not consider myself a saint, but I cannot disavow these writings; for by so doing I should sanction the impiety of my adversaries, and they would seize the opportunity of oppressing the people of God with still greater cruelty.

“Yet I am but a mere man, and not God; I shall therefore defend myself as Christ did. If I have spoken evil, bear witness of the evil (see John 18:23) said He. How much more should I, who am but dust and ashes and who may so easily go astray desire every man to state his objections to my doctrine.

“For this reason, most serene emperor and you, most illustrious princes, and all men of every degree, I conjure you, by the mercy of God, to prove from the writings of the prophets and the apostles that I have erred. As soon as I am convinced of this, I will retract every error and be the first to lay hold of my books and throw them into the fire.” Ibid.

In closing, Luther drew the attention of the assembly to a judgment that they must each face: not a judgment beyond the grave but of the here and now. They were each, he pointed out, on trial. By their decisions, they were to determine whether their thrones were to be established or to be swept away in a coming deluge of wrath. “I might speak,” Luther continued, “of Pharaohs, the kings of Babylon, and those of Israel whose labours never more effectually contributed to their own destruction than when they sought by counsels, to all appearance most wise, to strengthen their dominion.” Ibid.

Luther’s Defense Repeated

Luther had spoken in German with great modesty and firmness. The imposing assembly, as well as his own emotion, had greatly fatigued him. The emperor, however, greatly disliked the German language, and it was now demanded of Luther that he repeat his defense in Latin. Frederick of Thun, the privy councilor of the Elector of Saxony, had been stationed by Luther’s side to see that no violence was used against him. Seeing Luther’s exhausted condition, he said, “If you cannot repeat what you have said, that will do, doctor.” Ibid. But Luther, after a brief pause, repeated his speech with the same energy he had presented his first. “God’s providence directed in this matter. The minds of many of the princes were so blinded by error and superstition that at the first delivery they did not see the force of Luther’s reasoning; but the repetition enabled them to perceive clearly the points presented.” The Great Controversy, 159

When he had finished speaking, the Chancellor of Treves said with indignation, ” ‘You have not answered the question put to you. You were not summoned hither to call in question the decisions of councils. You were required to give a clear and precise answer. Will you, or will you not, retract?’ Upon this Luther replied without hesitation: ‘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 the means of the passages I have quoted,—and unless they thus render my conscience bound by the Word of God, I cannot and I will not retract, for it is unsafe for a Christian to speak against his conscience.’ And then, looking round on this assembly before which he stood and which held his life in its hands, he said: ‘Here I stand, I can do no other; May God help me! Amen!’ ” D’Aubigne’s History of the Reformation, book 7, chap. 8

The words of the Reformer had a profound impact on the assembly. Many of the princes could scarcely conceal their admiration. In all, Luther had spoken for nearly two hours. The effects of Aleander’s address, given so eloquently before the diet but a short time before, had dissipated in less than a week; but Luther’s was to live on to stir men’s hearts for hundreds of years to come.

To their amazement, the princes discovered that the roles had completely reversed. But two hours earlier Luther had stood before them apparently condemned, but they found that they had now been summoned to stand before his bar. Unawed by the crowns they wore, or the armies they commanded, this simple monk had entreated, admonished, and reproved them. It mattered not what they might do with the Reformer; the victory was clearly his. Nothing that Rome might now do could reverse her defeat, or conceal the victory that had been won. What light has time shed on the words that he spoke! The history of the Catholic nations of Europe and the New World bear testimony to their truthfulness.

As soon as the assembly had partially recovered, the chancellor spoke. ” ‘If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic.’ At these words Luther’s friends began to tremble; but the monk repeated: ‘May God be my helper; for I can retract nothing.’ ” Ibid.

After Luther withdrew, the princes deliberated. The partisans of Rome could not bring themselves to concede defeat, and Luther was again summoned before them. The speaker for the diet again addressed him. “Martin, you have not spoken with the modesty becoming your position. The distinction you have made between your books was futile; for if you retracted those that contained your errors, the emperor would not have allowed the others to be burnt. It is extravagant in you to demand to be refuted by Scripture, when you are reviving heresies condemned by the general council of Constance. The emperor, therefore, calls upon you to declare simply, yes or no, whether you presume to maintain what you have advanced, or whether you will retract a portion?’—’I have no other reply to make than that which I have already made,’ answered Luther calmly.” Ibid. Firm as a rock, the Reformer remained unmoved by the waves beating about him. His firm, unshaken stand made a profound impression upon the assembly. Charles V arose, and with him all of the assembly. Deliberations were at an end until the morrow.

Two imperial officers formed Luther’s escort. Some imagined that Luther was being led forth to the scaffold, and a great tumult broke out. It was quickly quelled when Luther assured them that he was merely being escorted to his hotel.

Upon his return to his room, Luther was surrounded by Spalatin and other friends. Together they gave thanks to God for the events of the day. As they were talking together, a messenger from the Elector of Saxony came with orders for Spalatin to come to him immediately. When Spalatin arrived at the duke’s quarters, the duke had just seated himself for supper. Arising, he motioned Spalatin to follow him. As soon as they were alone in the duke’s bed chamber, he informed Spalatin of his resolution to more actively protect the doctor in the future.

Aleander recognized the impression that Luther had made upon the assembly. He saw that he must act quickly if he were to counteract the influence that was rapidly gaining ground. War was imminent between Charles and Francis. Leo X, desiring to enlarge his estates, was secretly negotiating with both parties. Aleander, however, sought to use the influence of an alliance with the pope against Francis as the means of influencing Charles, thereby deciding the fate of the Reformer. He knew that the life of a single monk was a mere trifle if it could purchase the pontiff’s friendship.

Charles Rejects the Reformation

On the day following Luther’s appearance, the emperor ordered a prepared message to be read to the diet. In the message, he affirmed his intentions to support the Catholic Church. While confirming the safe-conduct that he had extended to Luther, he expressed his resolve to move against the Reformer as soon as it should expire and to martial all of the resources at his command to crush the heresy.

Not all of the members of the diet were pleased with the address. Charles, in his youthful haste, had failed to comply with the usual form of consulting with the diet before forming his decision. On the other extreme, the elector of Brandenburg and several of the ecclesiastical princes demanded the safe-conduct given to Luther should not be respected. The Rhine, they said, should receive his ashes as it had the ashes of John Huss a century before. Against such a base proposal a number of the princes of Germany objected. The Bavarian nobles, though mostly papal, protested against the violation of public faith. Even George of Saxony, Luther’s avowed enemy, said, “The princes of Germany will not permit a safe-conduct to be violated. This diet, the first held by our new emperor, will not be guilty of so base an action. Such perfidy does not accord with the ancient German integrity.” Ibid., chap. 9. The proposal was turned down with scorn and indignation.

Charles, who was yet very young, shrank from the idea of committing perjury. He is reported to have said, “Though honour and faith should be banished from all the world, they ought to find a refuge in the hearts of princes.” A somewhat less charitable assessment was given by Vettori, the friend of Leo X, who alleged that Charles spared Luther only that he might be a check on the pope. Charles, it would seem, only half trusted Leo, and in the game of international intrigue in which he was then engaged, he believed that a living Luther would be a more valuable counter than a dead one. There was also reason to believe that he was not blind to the danger that public sentiment was running so high that should the safe-conduct be violated, his first diet could easily be his last one. Charles is, however, credited with having repented of his decision in after years. He is reported to have stated, near the close of his life, that he was not obliged to have kept his promise to a heretic who had offended a Master greater than he—God Himself. He might, he then believed, have stifled the heresy in its infancy.

The Safe-conduct Honored

The discussion as to what to do with the Reformer lasted two days. During this time, the emotions of the citizens ran high. According to some sources, there were four hundred nobles ready to enforce Luther’s safe-conduct, if necessary, with the sword. Sickingen, it was reported, had assembled many knights and soldiers behind the impregnable ramparts of his stronghold but a dozen miles from Worms. The enthusiasm of the people, not only in Worms but throughout Germany, as well as the intrepidity of the knights and the attachment that many of the princes felt for the cause of the Reformer, convinced Charles that it would be disastrous to follow the course proposed by the Romanists. Though it was only a question of burning a simple monk, the partisans of Rome had not the strength or courage to do so. To have violated the safe-conduct would have immediately convulsed Germany in a civil war. Luther was ordered to return home under the emperor’s safe-conduct, the violent propositions of Aleander having been rejected.

The Elector Frederick was delighted with the appearance that Luther had made before the diet, but he was not alone in his appreciation of the Reformer. From that time on, many others who heard him became friends of the Reformation. Some of them expressed their change of sentiment at the time, while with others it bore fruit years later. Though Frederick had determined more than ever to protect Luther, he knew that the less his hand was seen in the matter, the more effectively he could further the cause and protect its champion. He therefore avoided all personal contact with Luther.

On the morning of April 26, Luther, surrounded by twenty gentlemen on horseback, left Worms. A few days after his departure, the emperor made public an edict against him, placing him outside the pale of the law and commanding all men everywhere, once his safe-conduct had expired, to withhold from him food, water, and shelter, and to do all within their power to apprehend him. This edict was drafted by Aleander and ratified by a meeting in the emperor’s private chamber after Elector Frederick and those favorable to Luther had already departed. The edict was dated May 8, but in reality the imperial signature was not placed on it until May 26. The purpose of the antedating was to give it the appearance of carrying the authority of the full diet.

Luther had entered Worms under the anathema of the pope. When he left, to this was added the ban of the empire.

The End

Meeting for Church Issues

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As the Seventh-day Adventist Church moved into the 20th century, the burden for evangelism rested heavily on the heart of God’s messenger. In June, 1909, before the leaders of the work gathered in Washington D.C., she presented a powerful appeal for more work to be done in the great population centers. In spite of her earnestness and the burden under which she labored, she realized, even as she made the appeals, that the brethren, for the most part, largely failed to understand the full scope of the message that she bore. (See Letter 32, 1910.)

It is true that during the months that followed, there were some efforts put forward to fund some work in the metropolitan areas; but as she acknowledged the meager efforts being put forth, Ellen White was constrained to say: “God requires of His people a far greater work than anything that has been done in years past.” The Later Elmshaven Years, 220

Elder A.G. Daniels, then General Conference president, after having directed some attention to this matter, allowed his energies to be diverted by other considerations. A short time later, while on the West Coast, he stopped by Elmshaven to report his progress in following the counsel that had been given, believing that it would certainly cheer Ellen White’s heart. Imagine his surprise when the messenger of the Lord refused to see him, sending word that when the President of the General Conference was ready to carry out the work that needed to be done, then she would see him. Clearly Ellen White recognized that there were times when it was appropriate to meet and discuss situations and there were also times when such a meeting would be productive of no good.

Today, those who are standing firmly for the truth are being severely buffeted by the various winds that are blowing, which threaten to shake their faith to its very foundation. As the shaking among God’s people becomes more intense, it would be well for us to again meditate on these familiar words: “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196

We can depend on the Lord to guide us through each and every situation. To the weakest one, deliverance is promised. “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” Ezekiel 34:16

There have been various times in the history of the church when internal dissension has threatened to tear apart the fabric of the whole. A prominent instance when this took place was when the church faced the crisis that resulted over the issue of circumcision. As a result of the seemingly unresolvable differences, a meeting was called, as recorded in Acts 15. The result of this meeting was a restoration of unity among the believers and a strengthened movement that was better able to fulfill the gospel commission.

In the distress over the disunity present today, some urge that various meetings be called among those who are teaching Historic Adventism, possibly patterning on the meeting of the early church leaders, as being the best way to restore harmony in the prosecution of God’s work. Before accepting or rejecting such a proposal, it might be well to consider all of the circumstances, and the underlying condition of the church, that surrounded the meeting of the brethren in Jerusalem that resulted in such decided good for the church. We will mention a part of what is left on record.

The meeting, as we have already noted, was the result of contention in the church over the subject of circumcision. Because of this, the members of the Antioch church requested a meeting to solve the difficulty. This meeting was initiated on a grass roots level. Paul and Barnabas, along with “responsible men from the church,” were asked to go to Jerusalem. The council was composed not only of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, but also of delegates who had been chosen from the different churches in various places as well. (See Acts of the Apostles, 190–196.) The Lord honored this meeting by sending the Holy Spirit to guide them into the right decision.

As we saw earlier, there are, however, times and circumstances which could preclude a meeting. The Lord’s messenger has given us much council on meetings such as this. The following counsel is drawn from an article that appeared in Signs of the Times, May 26, 1890, in an article entitled, “Candid Investigation Necessary to an Understanding of the Truth.” We are seeking by grace to come into line with this council.

“We must have greater wisdom than we have yet manifested in regard to the manner in which we treat those who in some points of faith honestly differ from us. It is unbecoming in anyone who claims to be a follower of Christ to be sharp and denunciatory, to stoop to ridicule the views of another.”

“If a brother differs with you, do not become provoked; treat him with candor; do not overwhelm him with assertions. Do not handle the Word of God deceitfully, presenting detached passages of Scripture which you think favor your ideas, and withholding other passages which seem to weaken your position. Let God speak in His Word. If you think your brother believes an error, you should deal with him considerately, manifesting tenderness, patience, and courtesy. You should reason with him from the Word of God, comparing scripture with scripture, considering carefully every jot of evidence. In no case should his words be made a matter of ridicule, for ‘with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.’ ” [All emphasis supplied]

In the same article, the prophet warned us that this matter of ridicule is the first step taken down the road to persecuting those who do not agree with you. “The papal authorities first ridiculed the Reformers; and when this did not quench the spirit of investigation, they placed them behind prison walls, and loaded them with chains; and when this did not silence them or make them recant, they finally brought them to the fagot and the sword. We should be very cautious lest we take the first steps in this road that leads to the Inquisition. The truth of God is progressive; it is always onward, going from strength to a greater strength, from light to a greater light. We have every reason to believe that the Lord will send us increased truth, for a great work is yet to be done.”

From this counsel, we would understand that a meeting with those who have sought by ridicule to place in an unfavorable light those who conscientiously disagree with them could be productive of no good; for if we want the blessing of the Holy Spirit upon our meetings, we must not have a critical spirit. “The spirit of criticism unfits men for receiving the light that God would send them, or for seeing what is evidence of the truth.” There would be no profit in trying to meet to find truth if the spirit of criticism is present. All of this must be put away and repented of before we can be learners in the school of Christ.

There are other issues that we believe must be considered in making any decision to meet with the brethren. First of all, it is essential that hard speeches and ridicule that have been spoken be repented of. Second, when private communications have been which have sought to develop a basis for working out differences have been ignored, a public meeting would hardly seem appropriate. Evidently, Ellen White understood very well how to apply wise principles when it came to proposed meetings. As pointed out earlier, she refused to come down to the parlor from upstairs to meet with Elder Daniels. Why? Because she had written him letters which he was ignoring. She sent a message telling him that when he paid attention to the letters that she had written, she would speak to him. Obviously, the best interests of the work are not always met by holding a meeting. Perhaps the lesson we can best learn from the prophet’s example is that it is most important to follow the counsel of the Lord.

Whatever storm may fall upon us and upon God’s people, we may take courage in this promise. “Through centuries of persecution, conflict, and darkness, God has sustained His church. Not one cloud has fallen upon it that He has not prepared for; not one opposing force has risen to counterwork His work, that He has not foreseen.” Acts of the Apostles, 11, 12. The Lord is well able to bring a calm to the storm that is blowing. If we trust Him perfectly and look to Him for counsel, He will bring us through.

The End

What Makes A Temple?

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In Exodus 25:8, speaking to the children of Israel, the Lord said, “And let them make Me a sanctuary, that I may dwell among them.” When the sanctuary was completed, the glory of God filled the tent; and even Moses could not enter. (See Exodus 40.) Similarly, when God met Moses at the burning bush, He told Moses to take off his shoes because the place where he was standing was holy ground. Wherever God’s presence is, the place is holy.

Later, Solomon’s temple was built. It was a much larger structure and more permanent than the first sanctuary, but the thing that made it holy was the presence and the glory of God that filled it. We are told in 1 Kings 8:10, 11 that the glory of God was so manifested that the priests were unable to enter it. Again, this sanctuary was also a symbol of the presence of God that was among His people.

Then, as today, God’s people seemed to be unable to understand spiritual truth except in terms of what they could see. As they looked at the temple, the symbol came to be the all-important thing in their minds; and they failed to remember that the truth it symbolized had the only real value. It was not the gold or the expensive tapestry that gave it value, for all of these were merely symbols. Even the ark of the covenant containing the tables of the Law was to Israel but a symbol of the divine presence. “The ark of the covenant, containing the tables of the Law,—the ark which was to Israel the symbol of the divine presence, and the pledge of victory in battle.” Signs of the Times, June 3, 1863

If you had the presence of God with you, were you going to have victory in battle? Yes, you were. Jonathan and his armor bearer, though they were only two people, attacked the Philistines. They had the presence of God with them, and they won a great victory. Gideon and his three hundred men attacked a 120,000-man army; but the presence of God was with them, and they also won a great victory. Hophni and Phinehas, on the other hand, confused the symbol with the reality; and they lost the battle.

Symbol Mistaken for Reality

The people in Jeremiah’s time again failed to see beyond the symbol to the reality. Jeremiah said to them, “Do not trust in these lying words, saying, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are these.’ For if you thoroughly amend your ways and your doings, if you thoroughly execute judgment between a man and his neighbor, if you do not oppress the stranger, the fatherless, and the widow, and do not shed innocent blood in this place, or walk after other gods to your hurt, then I will cause you to dwell in this place, in the land that I gave to your fathers forever and ever. Behold, you trust in lying words that cannot profit.” Jeremiah 7:4–8. In spite of the sins that they were committing, they believed that the temple assured them of God’s presence and power.

Today there are people who think that same way. They have failed to learn the lesson that it is possible to have the symbol without having the reality.

For three hundred years, Shiloh, in the tribe of Ephraim, was the center of God’s worship. Three hundred years is a long period of time, and the people had no doubt begun to believe that the worship of God was going to go on in Shiloh forever; but it did not. Through Jeremiah, the Lord told them, “The same thing that I did to Shiloh I am going to do to you if you do not repent and change your ways.” (See Jeremiah 26:6.)You see, the people were again looking at the symbol, making it the all-important thing. They thought that religion consisted in offering sacrifices, going through ceremonies, and worshipping at the temple. They failed to realize that when they did not have that which was symbolized, their religion was worth nothing. They had to learn to focus their attention on something other than what they could see. In order to teach them this lesson, the Lord allowed the temple to be destroyed; and during their captivity, the whole symbolic system was largely suspended. For this reason, some people thought that there was no more religion.

Following the captivity, they returned and again built the temple. It was only a few hundred years, however, until they again had the very same problem. Jesus spoke of this in Matthew 23:16, 17. “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ Fools and blind! For which is greater, the gold or the temple that sanctifies the gold?” Even in Jesus’ day, His brethren could not understand how anyone claiming to be the Messiah could not be involved in all of the ceremonies, because that is what most people thought religion to be. (See The Desire of Ages, 449, 450.)

A Reoccuring Deception

This misunderstanding has almost always been a point of deception among God’s people. Of the cleansing of the temple, Ellen White says, “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple.” The Desire of Ages, 161

In Ephesians 3, Paul tells us that God’s eternal purpose, designed at the beginning of the ages, is going to be fulfilled today and that it is going to be fulfilled through the church.

God desires to have His people be a temple for the indwelling of the Deity. It is very interesting that the apostle Paul speaks of His purpose as applying to individuals and to the group of individuals that composes the church. The church, as well as each individual, is to be a temple. “But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple of Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin.” Ibid.

God’s Eternal Purpose

Oh, friend, is God’s eternal purpose going to be fulfilled in you? Remember, “The living church of God is individually a habitation of God through the Spirit that man may become a well-built temple for the indwelling of the Holy Spirit of God; that the Lord Jesus Christ may dwell in his innermost being, ennobling and sanctifying his human nature by His divine attributes.” In Heavenly Places, 283

If God, through His Spirit, is in your heart, then you are a temple for the indwelling of the Holy Spirit. If He is in your church, then that church is a holy place; but if the Holy Spirit is not there, you are just pretending to be a Christian. It is only when you have been baptized by the Holy Spirit that you are really part of the church. We read in 1 Corinthians 12:13, “For by one Spirit we were all baptized into one body.”

When I was a young minister, I just assumed that this text was referring to baptism by water, but as I read it carefully, I realized that that is not what it says. It does not say when you are baptized by water; it says when you are baptized by the Spirit. Until you are baptized by the Spirit, you are just professing; you are not really part of the church.

“Where Christ is, even among the humble few, this is Christ’s church. For the presence of the high and holy One who inhabiteth eternity can alone constitute a church.” Upward Look, 315. Symbols are wonderful things because they help us to understand the reality. Jesus used symbols all of the time; but unless you have the presence of God’s Spirit in a place, it cannot really be a church.

Many people have a misunderstanding on this point. For hundreds of years the Antichrist power has taught that you obtain salvation by participating in the sacraments and by entering in through these symbols. During the Dark Ages, people were killed for refusing to believe that the symbol was a reality. The Anabaptists were asked, “Do you believe that the bread and wine are the actual body and blood of Christ?” If they said, “No, I think it is a symbol,” they were killed. There will be multitudes of people in heaven who were martyred for the simple belief that the bread and the wine were symbols.

“Oh,” somebody says, “I can prove to you that the church is still the true church whether the presence of Jesus is there or not.” Then they read this statement, “Our Redeemer sends His messengers to bear a testimony to His people. He says, ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ Revelation 3:20. But many refuse to receive Him. The Holy Spirit waits to soften and subdue hearts; but they are not willing to open the door and let the Saviour in, for fear that He will require something of them. And so Jesus of Nazareth passes by. He longs to bestow on them the rich blessings of His grace, but they refuse to accept them. What a terrible thing it is to exclude Christ from His own temple! What a loss to the church!” Testimonies, vol. 6, 262

Yes, it is still the church; and we read in James 2 what kind of church it is. “For as the body without the spirit is dead, so faith without works is dead also.” James 2:26. You can have the buildings; you can have the organization with all of the committees; you can have all of the machinery of the church; but if the Spirit is not in it, it is dead. Actually, it is worse than being dead. Ellen White wrote to our ministers that every one of us is going to be under the control of one supernatural spirit or the other. (See Testimonies to Ministers, 79.) This is why we are still here. “The Lord has a time appointed when He will bind off the work; but when is that time? When the truth that is to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come.” Now read carefully the next sentence. “If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.” The 1888 Materials, 1525

That which makes a church a church is the presence of the Holy Spirit. When Jesus walked out of the temple the last time, He said, “Your house is left to you desolate.” Matthew 23:38. Why? Because He was not coming back.

“Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the temple of God, the altar, and those who worship there.’ ” Revelation 11:1. What does it mean to measure the temple? It is talking about judgment. It is not talking about any temple in Jerusalem because when this was written, the temple of Jerusalem was already destroyed. The very next verse speaks about the forty-two months that the holy city was going to be trampled. It is not talking about the church that apostatized; it is talking about the true church. You see, until you understand what we have been talking about, you cannot understand Revelation 11:1, 2. It is talking about the Christian church that will be trampled for forty-two months by the little horn power. The Lord said to measure it. What does it mean when you measure something? We read from the pen of Ellen White, “His [God’s] gaze is piercing every heart. He is measuring the temple and the worshippers thereof, weighing all their actions in the golden scales of heaven and registering the results in the books of record. All things are open to the eye of Him with whom we have to do. He is a discerner of the thoughts, intents, and purposes of the heart. No deed of darkness can be screened from His view. Sin undetected by man, unsuspected by human minds, is noted and registered by the great heart-searcher.

Measuring the Temple

“The grand judgment is taking place and has been going on for some time. Now the Lord says, ‘Measure the temple and the worshipers thereof.’ Remember when you are walking the streets about your business, God is measuring you. When you are attending your household duties, when you engage in conversation, God is measuring you.” Seventh-day Adventist Bible Commentary, vol. 7, 972

The work of measuring is going on. How do you measure up? Let me tell you something; if the Holy Spirit is not inside, there is nothing to measure.

The apostle Paul tells us that our conscience is to be purged from dead works. Anything that you do is dead works unless the Holy Spirit is inside. You are going to be judged according to your works; so if there are no works to measure, there is no way that you are going to get past the judgment. What needs to happen? The soul temple needs to be cleansed. The message that God gave to Adventists about the sanctuary being cleansed has a much more profound meaning than we generally realize.

In the temple in heaven is recorded every sin that each person has ever committed. One of two things has to happen; either the record of the sins must be blotted out, or the individual’s name has to be blotted out. It is just that simple. If the sanctuary is going to be cleansed and purified, something has to happen to the sins.

There are two ways that we individually and as a church can be cleansed. Here is the first way. “Will you suffer Jesus to cleanse the soul temple of its rubbish? Will you permit the Holy Spirit to take possession of the human habitation?” Manuscript Releases, vol. 2, 274–275

Speaking of the Seventh-day Adventist Church, Ellen White said, “There was a large work to be done in cleansing the temple and the court thereof, but this work was not done. The life and power of God cannot be manifested until there is seen that faith which works by love and sanctifies the soul. As far as the work went, it was done with earnestness, fervor, and true zeal; and so far God’s blessing was given. But in the case of a large number, especially those in responsible positions in our institutions, the work of the Spirit was quenched by deception of the enemy. There was a reaping of anguish that had been sown. These things need to be studied.” Spaulding and Magan Collection, 152

But here is the other way that “the Lord will work to purify His church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by His name. Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Publishing Ministry, 170. It happened to the Jews; and when it was over, they were destroyed.

Whenever I hear people say, “God is going to purify the church,” I feel like shaking inside. I think, Do you know what you are talking about? Certainly God is going to purify His church; but when He finishes, the only people who will be left will be holy. Where are you going to be then? The church is going to be cleansed and purified; there is no question about that. The only question is, What is going to happen to you when it takes place? In which way will the Lord cleanse His temple in you?

Do not let anybody distract you or deceive you by placing the emphasis on the symbol and forgetting what the reality is. You can have buildings; you can have organizations; you can have all of the machinery of religion; but if you do not have the Holy Spirit inside, you are on your way to destruction. God is looking for a people who actually have in their character and in their life what they profess. That is what you and I want to have.

The End

What Inspiration Says About – Qualifications of a Minister

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The apostle Paul, when considering the qualifications of the minister, wrote, “Who is sufficient for these things?” 2 Corinthians 2:16. He then went on to answer this question, “Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God.” 2 Corinthians 3:5. “Therefore, since we have this ministry, as we have received mercy, we do not lose heart. . . . For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. . . . But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.” 2 Corinthians 4:1, 5, 7.

Paul recognized the weighty responsibility resting on every minister and spoke directly about the caution to be exercised in choosing men for the ministry. (See Titus and 1 and 2 Timothy.) Every minister who grasps the solemnity of his work understands Paul’s solemn words, “I was with you in weakness, in fear, and in much trembling.” 1 Corinthians 2:3. It is one of the great mysteries of redemption that God should choose to use sinful, erring, faulty men in the prosecution of His work.

God’s ideal for His ministers is the same today as in the time of the apostle Paul. Therefore, no minister need make any mistake concerning God’s will, nor should any church be mistaken concerning the men whom God would have as His ministers. In these last days, through His messenger to the remnant God has given many pages of instruction concerning every facet of the minister’s life. In this series of articles, we will examine a number of areas of instruction in this important topic.

In our approach to this topic, we will start with the counsels regarding the vital need for conversion in ministers and the necessity of their receiving of the Holy Spirit. Without the Holy Spirit, no sinner will be saved from any man’s preaching or ministry. (See Christ’s Object Lessons, 328.) Also, every worker should be praying to God for the baptism of the Holy Spirit. (See Testimonies to Ministers, 170; Acts of the Apostles, 25–56.) “The endowment of the Holy Spirit is indispensably essential to success.” Testimonies, vol. 4, 320. “It is the absence of the Holy Spirit and of the grace of God that makes the gospel ministry so powerless to convict and convert.” Ibid., 378. With this in mind, we are going to look not so much at the cause (conversion, receiving the Holy Spirit into the life), but at the effects that this will have in our lives.

The Holy Spirit, working in a person’s life, has the effect of completely changing him in manners and conduct into the likeness of Christ, instead of the likeness of the world. We will now examine a number of inspired statements that describe what this change is and what it is not:

Ministers will not mix the sacred and the common.

“What is the object of the ministry? Is it to mix the comical with the religious? The theater is he place for such exhibitions. If Christ is formed within, if the truth with its sanctifying power is brought into the inner sanctuary of the soul, you will not have jolly men, neither will you have sour, cross, crabbed men to teach the precious lessons of Christ to perishing souls.” Testimonies to Ministers, 143.

“The whole sanctuary service was designed to impress the people with the fact that the things which God has set apart for Himself are holy. They were ever to observe the distinction between the sacred and the common. Holy things must be kept holy. ” Review and Herald, February 4, 1902.

“Ministers should have no separate interest aside from the great work of leading souls to the truth. Their energies are all needed here. They should not engage in merchandise, in peddling, or in any business aside from this one great work.” Testimonies, vol. 1, 470. (See also page 472.)

“We are nearing the close of time. We want not only to teach present truth in the pulpit, but to live it out of the pulpit. Examine closely the foundation of your hope of salvation. While you stand in the position of a herald of truth, a watchman upon the walls of Zion, you cannot have your interest interwoven with mining or real-estate business and at the same time do effectually the sacred work committed to your hands. Where the souls of men are at stake, where eternal things are involved, the interest cannot safely be divided.” Ibid., vol. 5, 530.

If self is not crucified, it will appear in the minister’s life and work. This is “strange fire.”

“The right performance of the solemn work for this time and the salvation of the souls connected with us in any way depend in a great degree upon our own spiritual condition. All should cultivate a vivid sense of their responsibility; for their own present well-being and their eternal destiny will be decided by the spirit they cherish. If self is woven into the work, it is as the offering of strange fire in the place of the sacred. Such workers incur the displeasure of the Lord.” Testimonies to Ministers, 260.

“Those who have stood as representative men are not all Christian gentlemen. There is prevalent a spirit that seeks the mastery over others. Men regard themselves as authority. ” Ibid., 260.
“No human being is to seek to bind other human beings to himself as if he were to control them, telling them to do this and forbidding them to do that, commanding, dictating, acting like an officer over a company of soldiers. This is the way the priests and rulers did in Christ’s day, but it is not the right way. After the truth has made the impression upon hearts, and men and women have accepted its teachings, they are to be treated as the property of Christ, not as the property of man. In fastening minds to yourself, you lead them to disconnect from the source of their wisdom and sufficiency. Their dependence must be wholly in God; only thus can they grow in grace.” Testimonies, vol. 9, 146.

Ministers will be kind, especially to those with whom they disagree.

“You may be true to principle, you may be just, honest, and religious; but with it all you must cultivate true tenderness of heart, kindness, and courtesy. If a person is in error, be the more kind to him; if you are not courteous, you may drive him away from Christ. Let every word you speak, even the tones of your voice, express your interest in, and sympathy for, the souls that are in peril. If you are harsh, denunciatory, and impatient with them, you are doing the work of the enemy. You are opening a door of temptation to them, and Satan will represent you to them as one who knows not the Lord Jesus. They will think their own way is right, and that they are better than you. How, then, can you win the erring? They can recognize genuine piety, expressed in words and character. If you would teach repentance, faith, and humility, you must have the love of Jesus in your own hearts.” Testimonies to Ministers, 150, 151.

“The truth planted in the heart will reveal the love of Jesus and its transforming power. Anything harsh, sour, critical, domineering, is not of Christ, but proceeds from Satan. Coldness, heartlessness, want of tender sympathy, are leavening the camp of Israel. If these evils are permitted to strengthen as they have done for some years in the past, our churches will be in a deplorable condition. Every teacher of the truth needs the Christlike principle in his character. There will be no frowns, no scolding, no expressions of contempt, on the part of any man who is cultivating the graces of Christianity. He feels that he must be a partaker of the divine nature, and he must be replenished from the exhaustless fountain of heavenly grace, else he will lose the milk of human kindness out of his soul. We must love men for Christ’s sake. It is easy for the natural heart to love a few favorites, and to be partial to these special few; but Christ bids us love one another as He has loved us.” Ibid., 156, 157.

“A lack of firm faith and of discernment in sacred things should be regarded as sufficient to debar any man from connection with the work of God. So also the indulgence of a quick temper, a harsh, overbearing spirit, reveals that its possessor should not be placed where he will be called to decide weighty questions that affect God’s heritage. A passionate man should have no part to act in dealing with human minds. He cannot be trusted to shape matters which have a relation to those whom Christ has purchased at an infinite price. If he undertakes to manage men, he will hurt and bruise their souls; for he has not the fine touch, the delicate sensibility, which the grace of Christ imparts. His own heart needs to be softened, subdued by the Spirit of God; the heart of stone has not become a heart of flesh.” Ibid., 261.

The spirit of kindness and humility will keep God’s minister from both sinful independence and making flesh his arm.

“The Spirit of Christ is grieved when any of His followers give evidence of possessing a harsh, unfair, or exacting spirit. As laborers together with God, each should regard the other as part of God’s great firm. He desire that they shall counsel together. There is to be no drawing apart, for the spirit of independence dishonors the truth we profess.” Review and Herald, February 18, 1909.

“It is right that brethren counsel together; but when men arrange just what their brethren shall do, let them answer that they have chosen the Lord as their counselor. Those who will humbly seek Him will find His grace sufficient. But when one man allows another to step in between him and the duty that God has pointed out to him, giving to man his confidence and accepting his as guide, then he steps from the true platform to a false and dangerous one. Such a man, instead of growing and developing, will lose his spirituality.” Testimonies, vol. 9, 280.

What example of kindness did Jesus give when He dealt with the minds of men?

“He who has paid the infinite price to redeem men reads with unerring accuracy all the hidden workings of the human mind, and knows just how to deal with every soul. And in dealing with men, He manifests the same principles that are manifest in the natural world. The beneficent operations of nature are not accomplished by abrupt and startling interpositions; men are not permitted to take her work into their own hands. God works through the calm, regular operation of His appointed laws. So it is in spiritual things. Satan is constantly seeking o produce effects by rude and violent thrusts; but Jesus found access to minds by the pathway of their most familiar associations. He disturbed as little as possible their accustomed train of thought by abrupt actions or prescribed rules. He honored man with His confidence, and thus placed him on his honor. He introduced old truths in a new and precious light.” Testimonies to Ministers, 189, 190.

What practical counsel is given about the spirit of a minister?

“The minister of Christ should be a man of prayer, a man of piety; cheerful, but never coarse and rough, jesting or frivolous. A spirit of frivolity may be in keeping with the profession of clowns and theatrical actors, but it is altogether beneath the dignity of a man who is chosen to stand between the living and the dead, and to be mouthpiece for God” Testimonies, vol. 4, 320.

“Souls have been lost through your lack of wisdom in presenting the truth and your failure to adorn your calling as a gospel minister by courtesy, kindness, and long-suffering. True Christian politeness should characterize all the actions of a minister of Christ. Oh, how poorly have you represented our pitiful compassionate Redeemer, whose life was the embodiment of goodness and true purity. You have turned souls from the truth by a harsh, censorious, overbearing spirit. Your words have not been in the gentleness of Christ, but in the spirit of E. Your nature is naturally coarse and unrefined, and because you have never felt the necessity of true refinement and Christian politeness, your life has not been as elevated as it might have been.” Testimonies, vol. 3, 460.

What mental abilities should the minister possess?

“The times demand an intelligent, educated ministry, not novices. False doctrines are being multiplied. The world is becoming educated to a high standard of literary attainment; and sin, unbelief, and infidelity are becoming more bold and defiant, as intellectual knowledge and acuteness are acquired. This state of things calls for the use of every power of the intellect; for it is keen minds, under the control of Satan, that the minister will have to meet. He should be well balanced by religious principles, growing in grace and in the knowledge of our Lord Jesus Christ. Too much haphazard work has been done, and minds have not been exercised to their fullest capacity. Our ministers will have to defend the truth against base apostates, as well as to measure Scripture evidence with those who advocate specious errors. Truth must be placed in contrast with bold assertions. Our ministers must be men who are wholly consecrated to God, men of no mean culture; but their minds must be all aglow with religious fervor, gathering divine rays of light from heaven and flashing them amid the darkness that covers the earth and the gross darkness that surrounds the people.”

“Ministers should love order and should discipline themselves, and then they can successfully discipline the church of God and teach them to work harmoniously like a well-drilled company of soldiers. If discipline and order are necessary for successful action on the battlefield, the same are as much more needful in the warfare in which we are engaged as the object to be gained is of greater value and more elevated in character than those for which opposing forces contend upon he field of battle. In the conflict in which we are engaged, eternal interests are at stake. . . . All the efforts made to establish order are considered dangerous, a restriction of rightful liberty, and hence are feared as popery. These deceived souls consider it a virtue to boast of their freedom to think and act independently. They will not take any man’s say-so. They are amenable to no man. I was shown that it is Satan’s special work to lead men to feel that it is in God’s order for them to strike out for themselves and choose their own course, independent of their brethren. . . . Has God changed from a God of order? No; He is the same in the present dispensation as in the former. Paul says: ‘God is not the author of confusion, but of peace.’ He is as particular now as then. And He designs that we should learn lessons of order and organization from the perfect order instituted in the days of Moses for the benefit of the children of Israel.” Ibid., vol. 1, 649, 650, 653.

What health habits will the minister develop?

“Those who are employed to write and to speak the Word should attend fewer committee meetings. They should entrust many minor matters to men of business ability and thus avoid being kept on a constant strain that robs the mind of its natural vigor. They should give far more attention to the preservation of physical health, for vigor of mind depends largely upon vigor of body. Proper periods of sleep and rest and an abundance of physical exercise are essential to health of body and mind. To rob nature of her hours for rest and recuperation by allowing one man to do the work of four, or of three, or even of two, will result in irreparable loss.” Ibid., vol. 7, 247.

“Our preachers are not particular enough in regard to their habits of eating. They partake of too large quantities of food and of too great a variety at one meal. Some are reformers only in name. They have no rules by which to regulate their diet, but indulge in eating fruit or nuts between their meals, and thus impose too heavy burdens upon the digestive organs. Some eat three meals a day, when two would be more conducive to physical and spiritual health.” Ibid., vol. 4, 416, 417.

“It is necessary, in order to pursue this great and arduous work, that the ministers of Christ should possess physical health. To attain this end they must become regular in their habits and adopt a healthful system of living. Many are continually complaining and suffering from various indispositions. This is almost always because they do not labor wisely nor observe the laws of health. They frequently remain too much indoors, occupying heated rooms filled with impure air. There they apply themselves closely to study or writing, taking little physical exercise, and having little change of employment. As a consequence, the blood becomes sluggish, and the powers of the mind are enfeebled.” Ibid., 264.

“Your name was shown me under the heading: “Slothful Servants.” Your work will not bear the test of the judgment. You have spent so much precious time in sleep that all your powers seem paralyzed. Health may be earned by proper habits of life and may be made to yield interest and compound interest. But this capital, more precious than any bank deposit, may be sacrificed by intemperance in eating and drinking, or by leaving the organs to rust from inaction. Pet indulgences must be given up; laziness must be overcome. The reason why many of our ministers complain of sickness is that they fail to take sufficient exercise and indulge in overeating. They do not realize that such a course endangers the strongest constitution. Those who, like yourself, are sluggish in temperament, should eat very sparingly and not shun physical taxation. Many of our ministers are digging their graves with their teeth.” Ibid., 408.

“A few hours of manual labor each day tend to renew the bodily vigor and rest and relax the mind. In this way the general health would be promoted, and a greater amount of pastoral labor could be performed. The incessant reading and writing of many ministers unfit them for pastoral work.” Ibid., 264, 265.

What other habits should ministers develop?

“You have no inclination or love for the homely, daily duties of life. Your indolence would be sufficient to disqualify you for the work of the ministry were there no other reasons why you should not engage in it. The cause does not need preachers so much as workers. Of all the vocations of life, there is none that requires such earnest, faithful, persevering, self-sacrificing workers as the cause of God in these last days.” Ibid., vol. 3, 557.

“In order for a man to become a successful minister, something more than book knowledge is essential. The laborer for souls needs integrity, intelligence, industry, energy, and tact. All these are highly essential for the success of a minister of Christ. No man with these qualifications can be inferior, but will have commanding influence. Unless the laborer in God’s cause can gain the confidence of those for whom he is laboring, he can do but little good.” Ibid., 553.

“Punctuality and decision in the work and cause of God are highly essential. Delays are virtually defeats. Minutes are golden and should be improved to the very best account.” Ibid., 500.

If a minister finds that he does not come up to the divine standard, what should he do?

My brother, in doing the work of God you will be placed in a variety of circumstances which will require self-possession and self-control, but which will qualify you to adapt yourself to circumstances and the peculiarities of the situation. Then you can act yourself unembarrassed. You should not place too low an estimate upon your ability to act your part in the various callings of practical life. Where you are aware of deficiencies, go to work at once to remedy those defects. Do not trust to others to supply your deficiencies, while you go on indifferently, as though it were a matter of course that your peculiar organization must ever remain so. Apply yourself earnestly to cure these defects, that you may be perfect in Christ Jesus, wanting in nothing.” Ibid., 505, 506.

In this article we have looked at some of the general results in practical life, habits, and manners that should be in evidence in the minister of God if he has the presence of the Holy Spirit in his heart. Next we will look at what should be the standard for his personal and family life, followed by a study of his public life.

Martin Luther, part V – Called Before The Council

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Realizing that he could expect little help from the Elector of Saxony, Aleander now turned his attention to the emperor. As he knew, the truth or falsehood of Luther’s opinions carried little weight with Charles; his course was one of policy. The case with him revolved around the point of ambition. Quite simply, which would mot further his political projects, to protect Luther or to burn him? At this time, Germany was not the center of Charles’ interest or policy. He understood neither the spirit nor the language of the German people. While not indifferent to the religious movement that was rapidly gaining ground as the result of Luther’s teaching, it had no meaning except so far as it threatened the pope.

Charles Indebted to Frederick

Though Charles appeared to be the most powerful man in Christendom, there were two men whom he could not afford to offend, the Elector of Saxony and the pontiff. To the first he owed the imperial crown. It was Frederick’s influence with the electoral conclave that had placed the crown upon his head; and while the memory of absolute rulers tends to be short with regard to such obligations, Charles could not dispense with the aid and advice of Frederick in governing the empire over which he had so recently been placed. On the other hand, Charles was on the brink of war with Francis I, the King of France. The war was inevitable, and the principle scene of that war was to be Italy. Under these circumstances, he could not afford to break with the pope as his influence would be indispensable in the coming conflict. Charles would have preferred to have detached Frederick from Luther, or to have been able to satisfy the pope without offending Frederick, but as neither of these options were open to him, it occurred to Charles that the monk of Wittenberg might yet be a most valuable card to be played in the game that was about to begin. If the pope should come to his aid against the king of France, then he was quite willing to fling the Reformer to the flames. If, on the other hand, the pope should refuse his aid and side with Francis, the emperor would protect Luther, making him an opposing power against Leo. Meanwhile, negotiations were being carried on with a view to ascertaining whether Leo would stand with the emperor or Francis. Leo, for his part, dreaded and feared both.

“In this fashion did these great ones deal with the cause of the world’s regeneration. . . . The monk was in their hands; so they thought. How would it have astonished them to be told that they were in his hands, to be used by him as his cause might require; that their crowns, armies, and policies were shaped and moved, prospered, or defeated, with sole reference to those great spiritual forces which Luther wielded! Wittenberg was small among the many proud capitals of the world; yet here, and not at Madrid or at Paris, was, at this hour, the center of human affairs.” Wylie, The History of Protestantism, vol. 1, 322.

Charles had summoned the Diet for January 6, 1521. The many interests that were involved in this meeting combined to bring together a more numerous and brilliant assemblage than any gathering since the days of Charlemagne. From far and near, in unprecedented numbers, the travelers, making their way to Worms, filled the roads of Germany. As the imperial court moved toward Worms, two papal representatives, Caraccioli and Aleander, followed in the emperor’s train.

Charles Racked by Indecision

When the diet opened on January 28, it appeared that Charles did not have a policy established by which to deal with the situation. Amid the splendor that surrounded him, numberless perplexities were continuously distracting him; but all centered around the monk of Wittenberg and the new religious movement. The papal nuncios were importuning Charles day and night to execute the papal bull against Luther. Should he fail to comply, he would certainly offend the pope and send him over to the side of he French king. On the other hand, should be concede to their wishes, he would alienate the Elector of Saxony and kindle a conflagration in Germany that, even with his resources and power, he might not be able to successfully extinguish.

While the emperor vacillated, the Protestant movement advanced from one day to another; and the cause of Rome was continually losing ground. Aleander wrote to Rome with the assurance that unless he had more money to spread around among the members of the diet, all hope of influencing the national body against Luther must be abandoned. Rome responded quickly. Not only did she send more ducats but more anathemas. Her first bull against Luther had been conditional, leaving him sixty days to retract, only threatening to excommunicate him if he failed to comply. The new communication not only confirmed the excommunication, but it went further in that it also included all of Luther’s adherents, placing them under the same curse with him, thus completing the separation between Protestantism and Rome.

But if the new bull simplified matters for Luther and Aleander, it only more certainly clouded the path of the politicians, making even more obscure than before the path of political expediency.

At this moment of crisis, a new plan was struck upon. There was at the court of the emperor a Spanish Franciscan, John Galapio, who held the office of confessor to Charles. An able man, he undertook to accomplish that which had proved an unmanageable conundrum to others. He sought an interview with Pontanus, the councilor of Frederick. Pontanus, on his part, was a man of sterling integrity, competently versed in questions of theology and sagacious enough to see through the most cunning diplomat in all the court. Galapio approached Pontanus with a sigh, and calling Jesus Christ as his witness, expressed his great desire to see a reformation take place in the Church. He asserted that he, as ardently as Luther, desired to see the Church reformed. He indicated that he had often expressed his zeal to the emperor and that Charles was largely in sympathy with him, a fact that would yet be more fully known.

From the generally high opinion that he held regarding Luther’s writings, he made one exception; and that was his work, Babylonish Captivity, in which Luther had so unsparingly attacked the papacy. That particular work, Galapio maintained, was unworthy of Luther’s learning, nor did it express his style. Regarding the rest of Luther’s work, that, he stated, could be submitted to a body of intelligent and impartial men who would allow Luther to explain some things and apologize for others. The pope, exercising his beneficent power, would then reinstate Luther; and the whole matter could thus be amicably settled. Pontanus listened with mind contempt to the plan to trap Luther. When the plot was told to Luther, he met it with feelings of derision. Clearly, Luther’s enemies had misjudged the character of the man with whom they were dealing.

Charles and the Pope Unite

The negotiations between the pope and Charles were now brought to a happy conclusion with the pope agreeing to fully ally himself with the emperor against the French king. The emperor, on his part, agreed to please the pope in the matter relating to Luther. “The two are to unite, but the link between them is a stake. The Empire and popedom are to meet and shake hands over the ashes of Luther. During the two centuries which included and followed the pontificate of Gregory VII, the imperial diadem and the tiara had waged a terrible war with each other for the supremacy of Christendom. In that stage, the two shared the world between them—other competitor there was none. But now a new power had risen up, and the hatred and terror which both felt to that new power made these old enemies friends. The die was cast. The spiritual and the temporal arms have united to crush Protestantism.” Ibid., 325, 326.

As the emperor prepared to fulfill his part, it was difficult to see what might hinder him. With the overwhelming force of arms at his command and with the spiritual sword now joining him, if such a combination of power should fail to succeed, it would be an unaccountable phenomenon, one for which history might search in vain to find a parallel.

The storm did not yet break. Charles had dared to imagine that he would be able to publish his edict without opposition from the states, but such was not the case. Before he could proceed against the Reformer, the constitution of the empire required that he should inquire as to whether the States knew of any better course and if they did, assure them of his readiness to hear them, which he did. While the majority of the German princes cared little for Luther, they had a great deal of respect for their sovereign rights and were weary of the tyranny and grinding extortions of Rome. They believed that to deliver Luther up to Rome would be the most effectual means of riveting even more securely the yoke of Roman servitude about their necks, so they begged time for deliberation. This change in the course of events infuriated Aleander, as he saw the prey slipping from his hands. Charles, however, submitted to the request of the princes; and nothing that Aleander said could move him. When pressed to move from the position that he had taken, Charles laid upon the nuncio the burden of changing the mind of the assembly. In pursuit of this goal, it was arranged that Aleander should be heard before the diet on February 13.

Never before had Rome been called to make its defense before so august an assembly. “This was an important duty, but Aleander was not unworthy of it. He was not only ambassador from the sovereign pontiff, and surrounded with all the splendor of his high office, but also one of the most eloquent men of his age. . . . The elector, pretending indisposition, was not present; but he gave some his councilors orders to attend, and take notes of the nuncio’s speech.” D’Aubigne, History of the Reformation, book 7, chapter 3.

The nuncio spoke for three hours.

“There was no Luther present, with the clear and convincing truths of God’s Word, to vanquish the papal champion. No attempt was made to defend the Reformer. There was manifest a general disposition not only to condemn him and the doctrines which he taught, but if possible to uproot the heresy. Rome had enjoyed the most favorable opportunity to defend her cause. All that she could say in her own vindication had been said. But the apparent victory was the signal of defeat. Henceforth the contrast between truth and error would be more clearly seen, as they should take the field in open warfare. Never from that day would Rome stand as secure as she had stood.” The Great Controversy, 149.

Had vote been taken at the conclusion f the nuncio’s delivery, all, save one, would have undoubtedly given consent to Luther’s condemnation. However, the diet broke up as Aleander sat down; and thus the victory that seemed so certain eluded Rome’s grasp.

When the princes next assembled, the emotions that had been stirred to such a high pitch by the rhetoric of Aleander had largely subsided, and the hard facts of Rome’s extortion alone remained deeply imprinted in the memories of the German princes. These abuses no eloquence of oratory could efface. The first person to address the assembly was Duke George. That fact that he was a known enemy of the Reformer and of the Reformed movement added weight to his words. “With noble firmness, Duke George of Saxony stood up in that princely assembly and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said:

“These are some of the abuses that cry out against Rome. All shame has been put aside, and their only object is . . . money, money, money, . . . so that the preachers who should teach the truth, utter nothing but falsehoods, and are not only tolerated, but rewarded, because the greater their lies, the greater their gain. It is from this foul spring that such tainted waters flow. Debauchery stretches out the hand to avarice. . . . Alas, it is the scandal caused by the clergy that hurls so many poor souls into eternal condemnation. A general reform must be effected.’” D’Aubigne, History of the Reformation, book 7, chapter 4.

The Diet Calls For Luther

A committee was appointed by the diet to draw up a list of the oppressions under which the nation groaned. When it was completed, the document listed a hundred and one grievances. This list was presented to the emperor with the request that in fulfillment of the terms that he had signed at the time he was crowned, he move to effect the reformation of the enumerated abuses. Moreover, the princes demanded that Luther should be summoned to appear before them. It was unjust, they reasoned, to condemn him without knowing whether he was, in fact, the author of the books in question and without hearing what he had to say in defense of his opinions. Before the unified diet, the emperor gave way, though he covered his retreat by asserting that he had serious doubts that Luther actually authored the books.

Aleander was horrified at the emperor’s lack of resolution in dealing with the matter, but he strove in vain to stem the tide that was now moving in a direction that could only end in disaster for the papacy. He had but one hope left, and that was that Luther could be denied a safe-conduct; but ultimately even this proposal was denied him as well. On March 6, 1521, Luther was summoned to appear before the Diet in twenty-one days. Enclosed with the summons was a safe-conduct signed by the emperor and commanding all princes, lords, and magistrates, under pain of displeasure of the emperor and the Empire, to respect Luther’s safety.

A mightier hand than that of Charles was directing in the affairs of the empire. Instead of bearing his witness at the stake, Luther is to bear testimony on the loftiest stage that the world could provide. The kings, the lords of all Christendom must come to Worms and there patiently wait to listen while the miner’s son speaks to them.

Events had so transpired as to prepare Luther in a special way for this, the great crisis of his career. His study of Paul’s writings and the Apocalypse, when compared with history, convinced him that the Church of Rome, as it then existed, was the predicted “Apostasy” and that the dominion of the papacy was the reign of Antichrist. It was this that broke the spell of Rome, freeing him from the fear of her curse. The summons to the diet at Worms found him confident and secure in this knowledge.

On March 24, 1521, the imperial herald arrived at Wittenberg, placing in Luther’s hands the summons of the emperor to appear before the diet in Worms.

Highest of Our High Callings

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It may seem that we are few, that the cause of evil is prospering when we look at one location, or one little group; but it is not true. You are most emphatically not alone. There are thousands like you, clinging firmly and resolutely to the faith of our fathers, the faith that came to us by the gift of prophecy, if you will, and has been affirmed as our true faith. Paul had a very keen awareness of, and appreciation for, the calling of God when he wrote, “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Philippians 3:13, 14. Reflecting on the call of Abraham, he wrote in Hebrews 11:8, who, “when he was called . . . went out, not knowing wither he went.” In doing so, from that time forward, Abraham became the head of the family of faith—those who respond to the call of God. He knew, of course, about the call of Jacob and of the call of Moses at the burning bush. More recently, he had learned of how Jesus had called the twelve apostles; nor could he forget his own calling, when on the Damascus road the Lord had spoken to him and later when the Holy Ghost told those who were ministering in Antioch to set aside “Barnabas and Saul for the work whereunto I have called them.” Acts 13:2.

The calling of God was very significant in Paul’s thinking. As he saw it, not only the leaders like himself, but every Christian was called of God. Notice in I Corinthians 7:17–22 a passage in which the word call appears seven times. “But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. Is any man called being circumcised? Let him no become uncircumcised. Is any called in uncircumcision? Let him not be circumcised. . . . Let every man abide in the same calling wherein he was called. Art thou called being a servant? Care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.” The strong emphasis here on the call and the calling of God makes it very clear how important it was in Paul’s mind. (See also Ephesians 4:4; Colossians 3:15; 1 Timothy 6:12.)

The Ekklesia

As Paul saw it, every individual Christian is called; and as he responds to that call, he is then brought into a fellowship of the called ones. We find in 1 Corinthians 1:9 that “God is faithful, by Whom ye were called unto the fellowship of His Son Jesus Christ our Lord.” We are individually called. When we respond to the call, we, as individuals, are brought into a fellowship; and this fellowship of the called ones, this community of the called ones, becomes the ekklesia. That was Paul’s word for the church. We use it in our own language today. Ek means “out,” and klesia means “call.” Klesia is a past participle of kaleo. And so the ekklesia are the called ones. That is the church. We are the called ones, the community of the called ones, the fellowship of the called ones; we are the church.

In 2 Timothy 1:9, he also calls it a “holy calling.” In Hebrews 3:1, he calls it a “heavenly calling;” and in Ephesians 4:1, he appeals to us to be worthy of that calling. “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.” Worthy in many ways, worthy in many aspects. There are many aspects of the calling, this high calling.

Called to Imitate Christ

We are called to a Christian lifestyle. We are called to imitate the life of Christ. “He that saith he abideth in Him ought himself also so to walk, even as He walked.” 1 John 2:6. “For this is the love of God, that we keep His commandments; and His commandments are not grievous.” 1 John 5:3. It is a high calling to the work of witnessing for Christ. Our own Lord said, “I must work the works of Him that sent Me.” John 9:4. “Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.” John 14:12. “I have finished the work which Thou gavest Me to do.” John 17:4. These are high callings, but these are not the highest calling. These are not the highest of our high callings. The highest, beloved, is this: the calling to Christ-likeness in suffering and persecution. This is the test above all tests that shows whether we are really responding to, and are faithful to, the calling of our Lord.

Today we are dealing with spiritual wickedness in high places. We are in a situation which is getting rather grim and that is soon going to be much more so. What some are already calling the great Adventist inquisition has been announced in the church paper; and in some places, it has already begun. I recently spoke to a physician in the sate of Arizona who, along with his wife, was disfellowshipped from the church on trumped up charges, using wholly improper, illegal, and unchristian procedures. Within a few hours after that, we had another telephone conversation with a couple in New Mexico who had experienced a similar situation. The signal for this inquisition was given at a campmeeting in Hope, British Columbia, last spring when the President of the General Conference issued a fierce tirade against independent ministries. This was followed by the declaration of Perth, which some are already calling a declaration of war against independents, quite appropriately I would think. It finally reached its next move in the publication of the “Issues” tract that you saw in the Review and the 467-page Issues book which also followed.

I want to briefly point out to you the unrighteous methods that are being used in this inquisition, the invalid arguments that are being advanced, and the accusations that are being made, methods that compare very favorably with the great Inquisition of the Dark Ages. The two are uncannily alike.

We have been in the habit of recommending that everybody be familiar with the last few chapters in The Great Controversy, and that is wise; but you need, just now, to take a careful look at the first few chapters. I think that you will be absolutely astonished at the parallelism between what happened during the Reformation and what is beginning to take place right now.
On page 148, we have an expression of he scornful attitude of church authorities toward those feeble few who were pleading for Scripture. “The same arguments are still urged against all who dare to present, in opposition to established errors, the plain and direct teachings of God’s Word. ‘Who are these preachers of new doctrines?’” Did you catch that? New doctrines. We are being accused of setting up new standards in the Seventh-day Adventist Church. We are being accused of setting up new ideas, which is absolutely, categorically, unconditionally false. Everything that we are preaching and teaching is written in the statement of faith. Let no one ever confuse you about that.

The Spirit of Erasmus

There are men who have, in the past, held very high positions of responsibility within the Seventh-day Adventist Church who communicate with me quietly, almost secretly. I appreciate the fact that their thinking appears to be in line with the truth of God, but I wonder about their timidity and self-protectiveness. In The Great Controversy, 216, I find an interesting comment on Erasmus, the greatest of all Reformation scholars. Erasmus was a far greater scholar than either Luther or Calvin. Beyond any question, he was the greatest scholar of Reformation times. We are greatly indebted to him for translations and for the recognition and use of the best manuscripts upon which to base translations; but notice what Ellen White says about him. “The timid and time-serving Erasmus, who with all the splendor of his scholarship, failed of that moral greatness which holds life and honor subservient to truth.”

At one time, Erasmus wrote to a young man whom he sensed to be in danger. He said to him, “Ask to be sent as ambassador to some foreign country; go and travel in Germany. You know Beda [this was a Catholic leader] and such as he—he is a thousand headed monster, darting venom on every side. Your enemies are named legion. Were your cause better than that of Jesus Christ, they will not let you go till they have miserably destroyed you. Do not trust too much to the king’s protection. At all events, to not compromise me with the faculty of theology.” Ibid. Cowardly words, are they not?

I wish that I knew how to appeal to men who privately defend the faith but publicly keep their lips tightly closed. There are a lot of them around Loma Linda. I could name half a dozen right now, men who have held very high offices in the church and who do not in any way condemn the work that I am doing, as some would do. It seems to me, however, that men such as these have an obligation to speak up when the time comes that thousands of innocent people are about to be disfellowshipped for the crime of holding to the doctrines that they were taught when they joined the church. It seems to me that it is unconscionable for any man who has ever been a leader in God’s work to stand by and do nothing at such a time.

Moving on, let us consider how we shall relate to this inquisition. Shall we react in fear and surrender? That is something that Jesus never did. “Jesus Himself never purchased peace by compromise.” Christians are to “’follow after the things which make for peace’ (Romans 14:19); but real peace can never be secured by compromising principle. And no man can be true to principle without exciting opposition.” The Desire of Ages, 356.

How shall we handle the inquisition? When we see outrageous violations of principles and brazen violations of procedure, it is difficult not to react in anger. Perhaps a degree of righteous indignation can be permitted, but we need to make sure that we do not echo the baying of the wolves.

Standing Against Apostasy

A church in Australia was told by the officials to get rid of two members of that church who were faithful Historic Adventists. The church manual, however, says that the local churches make those decisions and that higher authorities have nothing to do with it. The pastor gathered the people in the church together and said, “We have to get rid of these two members. What do you say? And the members said, “Nothing doing. We want to keep them.” They voted in a church business meeting to retain them in membership. As a result, the conference disfellowshipped the whole church. They then said, “Those of you who wish to discuss it with us, we will put your names on the conference church books.” Now there are two churches in the area—the faithful, historic church and the timid, time-serving one; the disciples of Erasmus are there.

We must remember that the battle is the Lord’s; and when we are called upon to stand in trial, we must remember Paul who, when he was in prison, called himself the prisoner of the Lord. The Lord did not put him there; but He permitted it, and Paul accepted it. If you and I are called before a church council, we must not falter or fear. We must not react with bitterness and anger, even though we are terribly shocked at the injustices that are unfolding right before our very eyes—people who are supposed to be standards for righteousness in church leadership actually lead in the unrighteous actions. When the shepherd plays the role of the wolf, we must be able to handle that; we must not let that surprise us or dismay us. Just remember that it has happened to our Lord; it has happened to many others of God’s people who have gone before us.

We need to remember Jesus and how He handled that very same experience. “He spoke no burning words of retaliation. His calm answer came from a heart sinless, patient, and gentle, that would not be provoked. . . . Of all the throng, He alone was calm and serene. . . . Patiently Jesus listened to the conflicting testimonies.” The Desire of Ages, 700, 703, 706.

“On His face he [Pilate] saw no sign of guilt, no expression of fear, no boldness or defiance. . . . He stood unmoved by the fury of the waves that beat about Him. . . . Pilate was filled with amazement at the uncomplaining patience of the Saviour.” Ibid., 724, 726, 736. While they lied about Him, while the judges tried to do evil things against Him, “the Son of God had taken upon Himself man’s nature. He must do as man must do.” Ibid., 729. Therefore, we must do as He did.

The Highest Calling

Remember the words of Peter when he said, “For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow His steps: Who did no sin, neither was guile found in His mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously.” 1 Peter 2:20–23. “For even hereunto were we called.” This is the highest of our high calling.

There is going to be another trial. There is going to be another judgment. There is going to be another judge and another jury; and in that great trial, there will be absolute, total justice laid to the line. Every man will give account for what he has done.

“We can, we can, reveal the likeness of our divine Lord.” Yes, we can do it. We can stand before false accusers and listen to them lie about us, misrepresent us, distort our words, and misquote things that we have said. We can listen to all of that and still be like Jesus. Yes, “We can, we can, reveal the likeness of our divine Lord.” Signs of the Times, May 10, 1910.

Just now, let us kneel and present our weakness before the Lord and plead with Him for that special grace that will make us equal to that highest of our high callings.