The king determined upon a reformation in the state and the church, and he welcomed these able a.s.sistants in the battle against Rome.

In the presence of the monarch and the leading men of Sweden, Olaf Petri with great ability defended the doctrines of the reformed faith against the Romish champions. He declared that the teachings of the Fathers are to be received only when in accordance with the Scriptures; that the essential doctrines of the faith are presented in the Bible in a clear and simple manner, so that all men may understand them. Christ said, "My doctrine is not Mine, but His that sent Me;"(357) and Paul declared that should he preach any other gospel than that which he had received, he would be accursed.(358) "How, then," said the Reformer, "shall others presume to enact dogmas at their pleasure, and impose them as things necessary to salvation?"(359) He showed that the decrees of the church are of no authority when in opposition to the commands of G.o.d, and maintained the great Protestant principle, that "the Bible and the Bible only," is the rule of faith and practice.

This contest, though conducted upon a stage comparatively obscure, serves to show us "the sort of men that formed the rank and file of the army of the Reformers. They were not illiterate, sectarian, noisy controversialists-far from it; they were men who had studied the word of G.o.d, and knew well how to wield the weapons with which the armory of the Bible supplied them. In respect of erudition they were ahead of their age.

When we confine our attention to such brilliant centers as Wittenberg and Zurich, and to such ill.u.s.trious names as those of Luther and Melanchthon, of Zwingle and colampadius, we are apt to be told, these were the leaders of the movement, and we should naturally expect in them prodigious power and vast acquisitions; but the subordinates were not like these. Well, we turn to the obscure theater of Sweden, and the humble names of Olaf and Laurentius Petri-from the masters to the disciples-what do we find?...

Scholars and theologians; men who have thoroughly mastered the whole system of gospel truth, and who win an easy victory over the sophists of the schools and the dignitaries of Rome."(360)

As the result of this disputation, the king of Sweden accepted the Protestant faith, and not long afterward the national a.s.sembly declared in its favor. The New Testament had been translated by Olaf Petri into the Swedish language, and at the desire of the king the two brothers undertook the translation of the whole Bible. Thus for the first time the people of Sweden received the word of G.o.d in their native tongue. It was ordered by the Diet that throughout the kingdom, ministers should explain the Scriptures, and that the children in the schools should be taught to read the Bible.

Steadily and surely the darkness of ignorance and superst.i.tion was dispelled by the blessed light of the gospel. Freed from Romish oppression, the nation attained to a strength and greatness it had never before reached. Sweden became one of the bulwarks of Protestantism. A century later, at a time of sorest peril, this small and hitherto feeble nation-the only one in Europe that dared lend a helping hand-came to the deliverance of Germany in the terrible struggles of the Thirty Years' War.

All Northern Europe seemed about to be brought again under the tyranny of Rome. It was the armies of Sweden that enabled Germany to turn the tide of popish success, to win toleration for the Protestants,-Calvinists as well as Lutherans,-and to restore liberty of conscience to those countries that had accepted the Reformation.

14. LATER ENGLISH REFORMERS.

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

While Luther was opening a closed Bible to the people of Germany, Tyndale was impelled by the Spirit of G.o.d to do the same for England. Wycliffe's Bible had been translated from the Latin text, which contained many errors. It had never been printed, and the cost of ma.n.u.script copies was so great that few but wealthy men or n.o.bles could procure it; and furthermore, being strictly proscribed by the church, it had had a comparatively narrow circulation. In 1516, a year before the appearance of Luther's theses, Erasmus had published his Greek and Latin version of the New Testament. Now for the first time the word of G.o.d was printed in the original tongue. In this work many errors of former versions were corrected, and the sense was more clearly rendered. It led many among the educated cla.s.ses to a better knowledge of the truth, and gave a new impetus to the work of reform. But the common people were still, to a great extent, debarred from G.o.d's word. Tyndale was to complete the work of Wycliffe in giving the Bible to his countrymen.

A diligent student and an earnest seeker for truth, he had received the gospel from the Greek Testament of Erasmus. He fearlessly preached his convictions, urging that all doctrines be tested by the Scriptures. To the papist claim that the church had given the Bible, and the church alone could explain it, Tyndale responded: "Do you know who taught the eagles to find their prey? Well, that same G.o.d teaches His hungry children to find their Father in His word. Far from having given us the Scriptures, it is you who have hidden them from us; it is you who burn those who teach them, and if you could, you would burn the Scriptures themselves."(361)

Tyndale's preaching excited great interest; many accepted the truth. But the priests were on the alert, and no sooner had he left the field than they by their threats and misrepresentations endeavored to destroy his work. Too often they succeeded. "What is to be done?" he exclaimed. "While I am sowing in one place, the enemy ravages the field I have just left. I cannot be everywhere. Oh! if Christians possessed the Holy Scriptures in their own tongue, they could of themselves withstand these sophists.

Without the Bible it is impossible to establish the laity in the truth."(362)

A new purpose now took possession of his mind. "It was in the language of Israel," said he, "that the psalms were sung in the temple of Jehovah; and shall not the gospel speak the language of England among us?... Ought the church to have less light at noonday than at the dawn?... Christians must read the New Testament in their mother-tongue." The doctors and teachers of the church disagreed among themselves. Only by the Bible could men arrive at the truth. "One holdeth this doctor, another that.... Now each of these authors contradicts the other. How then can we distinguish him who says right from him who says wrong?... How?... Verily by G.o.d's word."(363)

It was not long after that a learned Catholic doctor, engaging in controversy with him, exclaimed, "We were better to be without G.o.d's laws than the pope's." Tyndale replied, "I defy the pope and all his laws; and if G.o.d spare my life, ere many years I will cause a boy that driveth the plow to know more of the Scripture than you do."(364)

The purpose which he had begun to cherish, of giving to the people the New Testament Scriptures in their own language, was now confirmed, and he immediately applied himself to the work. Driven from his home by persecution, he went to London, and there for a time pursued his labors undisturbed. But again the violence of the papists forced him to flee. All England seemed closed against him, and he resolved to seek shelter in Germany. Here he began the printing of the English New Testament. Twice the work was stopped; but when forbidden to print in one city, he went to another. At last he made his way to Worms, where, a few years before, Luther had defended the gospel before the Diet. In that ancient city were many friends of the Reformation, and Tyndale there prosecuted his work without further hindrance. Three thousand copies of the New Testament were soon finished, and another edition followed in the same year.

With great earnestness and perseverance he continued his labors.

Notwithstanding the English authorities had guarded their ports with the strictest vigilance, the word of G.o.d was in various ways secretly conveyed to London, and thence circulated throughout the country. The papists attempted to suppress the truth, but in vain. The bishop of Durham at one time bought of a bookseller who was a friend of Tyndale, his whole stock of Bibles, for the purpose of destroying them, supposing that this would greatly hinder the work. But on the contrary, the money thus furnished, purchased material for a new and better edition, which, but for this, could not have been published. When Tyndale was afterward made a prisoner, his liberty was offered him on condition that he would reveal the names of those who had helped him meet the expense of printing his Bibles. He replied that the bishop of Durham had done more than any other person; for by paying a large price for the books left on hand, he had enabled him to go on with good courage.

Tyndale was betrayed into the hands of his enemies, and at one time suffered imprisonment for many months. He finally witnessed for his faith by a martyr's death; but the weapons which he prepared have enabled other soldiers to do battle through all the centuries even to our time.

Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. The Author of Holy Scripture, said he, "is G.o.d Himself;" and this Scripture partakes of the might and eternity of its Author. "There is no king, emperor, magistrate, and ruler ... but are bound to obey ... His holy word." "Let us not take any by-walks, but let G.o.d's word direct us: let us not walk after ... our forefathers, nor seek not what they did, but what they should have done."(365)

Barnes and Frith, the faithful friends of Tyndale, arose to defend the truth. The Ridleys and Cranmer followed. These leaders in the English Reformation were men of learning, and most of them had been highly esteemed for zeal or piety in the Romish communion. Their opposition to the papacy was the result of their knowledge of the errors of the "holy see." Their acquaintance with the mysteries of Babylon, gave greater power to their testimonies against her.

"Now I would ask a strange question," said Latimer. "Who is the most diligent bishop and prelate in all England? ... I see you listening and hearkening that I should name him.... I will tell you: it is the devil....

He is never out of his diocese; ... call for him when you will, he is ever at home; ... he is ever at his plow.... Ye shall never find him idle, I warrant you.... Where the devil is resident, ... there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noondays; ... down with Christ's cross, up with purgatory pick-purse; ... away with clothing the naked, the poor, and impotent, up with decking of images and gay garnishing of stocks and stones; up with man's traditions and his laws, down with G.o.d's traditions and His most holy word.... O that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow c.o.c.kle and darnel!"(366)

The grand principle maintained by these Reformers-the same that had been held by the Waldenses, by Wycliffe, by John Huss, by Luther, Zwingle, and those who united with them-was the infallible authority of the Holy Scriptures as a rule of faith and practice. They denied the right of popes, councils, Fathers, and kings, to control the conscience in matters of religion. The Bible was their authority, and by its teaching they tested all doctrines and all claims. Faith in G.o.d and His word sustained these holy men as they yielded up their lives at the stake. "Be of good comfort," exclaimed Latimer to his fellow-martyr as the flames were about to silence their voices, "we shall this day light such a candle, by G.o.d's grace, in England, as I trust shall never be put out."(367)

In Scotland the seeds of truth scattered by Columba and his co-laborers had never been wholly destroyed. For hundreds of years after the churches of England submitted to Rome, those of Scotland maintained their freedom.

In the twelfth century, however, popery became established here, and in no country did it exercise a more absolute sway. Nowhere was the darkness deeper. Still there came rays of light to pierce the gloom, and give promise of the coming day. The Lollards, coming from England with the Bible and the teachings of Wycliffe, did much to preserve the knowledge of the gospel, and every century had its witnesses and martyrs.

With the opening of the Great Reformation came the writings of Luther, and then Tyndale's English New Testament. Unnoticed by the hierarchy, these messengers silently traversed the mountains and valleys, kindling into new life the torch of truth so nearly extinguished in Scotland, and undoing the work which Rome for four centuries of oppression had done.

Then the blood of martyrs gave fresh impetus to the movement. The papist leaders, suddenly awakening to the danger that threatened their cause, brought to the stake some of the n.o.blest and most honored of the sons of Scotland. They did but erect a pulpit, from which the words of these dying witnesses were heard throughout the land, thrilling the souls of the people with an undying purpose to cast off the shackles of Rome.

Hamilton and Wishart, princely in character as in birth, with a long line of humbler disciples, yielded up their lives at the stake. But from the burning pile of Wishart there came one whom the flames were not to silence, one who under G.o.d was to strike the death-knell of popery in Scotland.

John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of G.o.d's word; and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted Reformers.

Urged by his companions to take the office of preacher, he shrunk with trembling from its responsibility, and it was only after days of seclusion and painful conflict with himself that he consented. But having once accepted the position, he pressed forward with inflexible determination and undaunted courage as long as life continued. This true-hearted Reformer feared not the face of man. The fires of martyrdom, blazing around him, served only to quicken his zeal to greater intensity. With the tyrant's axe held menacingly over his head, he stood his ground, striking st.u.r.dy blows on the right hand and on the left to demolish idolatry.

When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the state, she declared, and had thus transgressed G.o.d's command enjoining subjects to obey their princes. Knox answered firmly:

"As right religion took neither original strength nor authority from worldly princes, but from the eternal G.o.d alone, so are not subjects bound to frame their religion according to the appet.i.tes of their princes. For oft it is that princes are the most ignorant of all others in G.o.d's true religion.... If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? Or if all men in the days of the apostles had been of the religion of the Roman emperors, what religion would there have been upon the face of the earth?... And so, madam, ye may perceive that subjects are not bound to the religion of their princes, albeit they are commanded to give them obedience."

Said Mary, "Ye interpret the Scriptures in one manner, and they [the Roman Catholic teachers] interpret in another; whom shall I believe, and who shall be judge?"

"Ye shall believe G.o.d, that plainly speaketh in His word," answered the Reformer; "and farther than the Word teaches you, ye neither shall believe the one nor the other. The word of G.o.d is plain in itself; and if there appear any obscurity in one place, the Holy Ghost, which is never contrary to Himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as obstinately remain ignorant."(368)

Such were the truths that the fearless Reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.

In England the establishment of Protestantism as the national religion diminished, but did not wholly stop, persecution. While many of the doctrines of Rome had been renounced, not a few of its forms were retained. The supremacy of the pope was rejected, but in his place the monarch was enthroned as the head of the church. In the service of the church there was still a wide departure from the purity and simplicity of the gospel. The great principle of religious liberty was not as yet understood. Though the horrible cruelties which Rome employed against heresy were resorted to but rarely by Protestant rulers, yet the right of every man to worship G.o.d according to the dictates of his own conscience was not acknowledged. All were required to accept the doctrines and observe the forms of worship prescribed by the established church.

Dissenters suffered persecution, to a greater or less extent, for hundreds of years.

In the seventeenth century thousands of pastors were expelled from their positions. The people were forbidden, on pain of heavy fines, imprisonment, and banishment, to attend any religious meetings except such as were sanctioned by the church. Those faithful souls who could not refrain from gathering to worship G.o.d, were compelled to meet in dark alleys, in obscure garrets, and at some seasons in the woods at midnight.

In the sheltering depths of the forest, a temple of G.o.d's own building, those scattered and persecuted children of the Lord a.s.sembled to pour out their souls in prayer and praise. But despite all their precautions, many suffered for their faith. The jails were crowded. Families were broken up.

Many were banished to foreign lands. Yet G.o.d was with His people, and persecution could not prevail to silence their testimony. Many were driven across the ocean to America, and here laid the foundations of civil and religious liberty which have been the bulwark and glory of this country.

Again, as in apostolic days, persecution turned out to the furtherance of the gospel. In a loathsome dungeon crowded with profligates and felons, John Bunyan breathed the very atmosphere of heaven; and there he wrote his wonderful allegory of the pilgrim's journey from the land of destruction to the celestial city. For over two hundred years that voice from Bedford jail has spoken with thrilling power to the hearts of men. Bunyan's "Pilgrim's Progress" and "Grace Abounding to the Chief of Sinners" have guided many feet into the path of life.

Baxter, Flavel, Alleine, and other men of talent, education, and deep Christian experience, stood up in valiant defense of the faith which was once delivered to the saints. The work accomplished by these men, proscribed and outlawed by the rulers of this world, can never perish.

Flavel's "Fountain of Life" and "Method of Grace" have taught thousands how to commit the keeping of their souls to Christ. Baxter's "Reformed Pastor" has proved a blessing to many who desire a revival of the work of G.o.d, and his "Saints' Everlasting Rest" has done its work in leading souls to the "rest that remaineth for the people of G.o.d."

A hundred years later, in a day of great spiritual darkness, Whitefield and the Wesleys appeared as light-bearers for G.o.d. Under the rule of the established church, the people of England had lapsed into a state of religious declension hardly to be distinguished from heathenism. Natural religion was the favorite study of the clergy, and included most of their theology. The higher cla.s.ses sneered at piety, and prided themselves on being above what they called its fanaticism. The lower cla.s.ses were grossly ignorant, and abandoned to vice, while the church had no courage or faith any longer to support the downfallen cause of truth.

The great doctrine of justification by faith, so clearly taught by Luther, had been almost wholly lost sight of; and the Romish principle of trusting to good works for salvation, had taken its place. Whitefield and the Wesleys, who were members of the established church, were sincere seekers for the favor of G.o.d, and this they had been taught was to be secured by a virtuous life and an observance of the ordinances of religion.

When Charles Wesley at one time fell ill, and antic.i.p.ated that death was approaching, he was asked upon what he rested his hope of eternal life.

His answer was, "I have used my best endeavors to serve G.o.d." As the friend who had put the question seemed not to be fully satisfied with his answer, Wesley thought, "What! are not my endeavors a sufficient ground of hope? Would he rob me of my endeavors? I have nothing else to trust to."(369) Such was the dense darkness that had settled down on the church, hiding the atonement, robbing Christ of His glory, and turning the minds of men from their only hope of salvation,-the blood of the crucified Redeemer.

Wesley and his a.s.sociates were led to see that true religion is seated in the heart, and that G.o.d's law extends to the thoughts as well as to the words and actions. Convinced of the necessity of holiness of heart, as well as correctness of outward deportment, they set out in earnest upon a new life. By the most diligent and prayerful efforts they endeavored to subdue the evils of the natural heart. They lived a life of self-denial, charity, and humiliation, observing with great rigor and exactness every measure which they thought could be helpful to them in obtaining what they most desired,-that holiness which could secure the favor of G.o.d. But they did not obtain the object which they sought. In vain were their endeavors to free themselves from the condemnation of sin or to break its power. It was the same struggle which Luther had experienced in his cell at Erfurt.

It was the same question which had tortured his soul,-"How should man be just before G.o.d?"(370)

The fires of divine truth, well-nigh extinguished upon the altars of Protestantism, were to be rekindled from the ancient torch handed down the ages by the Bohemian Christians. After the Reformation, Protestantism in Bohemia had been trampled out by the hordes of Rome. All who refused to renounce the truth were forced to flee. Some of these, finding refuge in Saxony, there maintained the ancient faith. It was from the descendants of these Christians that light came to Wesley and his a.s.sociates.

John and Charles Wesley, after being ordained to the ministry, were sent on a mission to America. On board the ship was a company of Moravians.

Violent storms were encountered on the pa.s.sage, and John Wesley, brought face to face with death, felt that he had not the a.s.surance of peace with G.o.d. The Germans, on the contrary, manifested a calmness and trust to which he was a stranger.

"I had long before," he says, "observed the great seriousness of their behavior. Of their humility they had given a continual proof, by performing those servile offices for the other pa.s.sengers which none of the English would undertake; for which they desired and would receive no pay, saying it was good for their proud hearts, and their loving Saviour had done more for them. And every day had given them occasion of showing a meekness which no injury could move. If they were pushed, struck, or thrown down, they rose again and went away; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger, and revenge. In the midst of the psalm wherewith their service began, the sea broke over, split the mainsail in pieces, covered the ship, and poured in between the decks as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on. I asked one of them afterward, 'Were you not afraid?' He answered, 'I thank G.o.d, no,' I asked, 'But were not your women and children afraid?' He replied mildly, 'No; our women and children are not afraid to die.' "(371)