Roots of Terrorism

Shortly after September 11, 2001, President Bush addressed a joint session of Congress,

"The terrorists practice a fringe form of Islamic extremism that has been rejected by Muslim scholars and the vast majority of Muslim clerics; a fringe movement that perverts the peaceful teachings of Islam. The terrorists' directive commands them to kill Christians and Jews, to kill all Americans and make no distinctions among military and civilians; including women and children... I also want to speak tonight directly to Muslims throughout the world. We respect your faith. It's practiced freely by many millions of Americans and by millions more in countries that America counts as friends. Its teachings are good and peaceful, and those who commit evil in the name of Allah blaspheme the name of Allah. The terrorists are traitors to their own faith, trying, in effect, to hijack Islam itself...In all that lies before us, may God grant us wisdom, and may he watch over the United States of America... (AP, Sept. 20, 2001, emphasis added)

Ari Fleischer also spoke from the White House,

"White House spokesman Ari Fleischer addressed several aspects of the President's war on terrorism at yesterday's press briefing... When Fleischer was asked about concerns that this response could degenerate into a West-versus-Islam battle, he remarked: 'This attack had nothing to do with Islam. This attack was a perversion of Islam.'... (Agape Press, Sept. 18, 2001/Christian World News Report -9/19/01, emphasis added)

The inspiration behind their horrendous deeds, including blowing up their own bodies amidst innocent civilians, is the Koran itself.

While these statements reflect Western ‘politically correct’ opinion, unfortunately, they are not the truth. While countless Muslims are peaceful and oppose terrorism, the ugly reality is that Hezbollah, Hamas, Al Qaeda, Islamic Jihad, and many other terrorist organizations, are not perverting Islam, but are Allah’s truest followers. The inspiration behind their horrendous deeds, including blowing up their own bodies amidst innocent civilians, is the Koran itself. These loyalists within “the Armies of Allah” will stop at nothing until the world becomes Muslim. It’s time the world woke up and realized this.

The following quotes are taken from M. H. Shakir’s translation of the Qur’an (Tahrike Tarsile Qur’an, Inc., New York):

• Surah II: 98 – “Allah is the enemy of the unbelievers.”
• Surah II: 191-193 – “Kill them [unbelievers] wherever you find them….Fight with them until there is no persecution, and religion should be only for Allah.”
• Surah II: 216 – “Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.”
• Surah III: 19 – “Surely the true religion with Allah is Islam…and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.”
• Surah IV: 104 – “Be not weak in pursuit of the enemy.”
• Surah V: 51 – “O you who believe! Do not take the Jews and the Christians for friends; they are friends of each other; and whosoever among you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.”
• Surah VIII: 12 – “I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.”
• Surah VIII: 15-17 – “O you who believe! When you meet those who disbelieve marching for war, turn not your backs to them. Whoever shall turn his back to them on that day – unless he turn aside for the sake of fighting or withdraws to a company – then he, indeed, becomes deserving of Allah’s wrath, and his abode is hell… So you did not slay them, but it was Allah who slew them…that He might confer upon the believers a good gift from Himself; surely Allah is Hearing, Knowing.”
• Surah IX: 29 – “Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth… until they pay the tax in acknowledgement of superiority and they are in a state of subjection.”
• Surah IX:33 – “[Allah] it is who sent His Apostle with guidance and the religion of truth, that He might cause it to prevail over all religions, though polytheists may be averse.”
• Surah IX: 73 – “O Prophet! Strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is their destination.”
• Surah IX: 123 – “O you who believe! Fight those of the unbelievers who are near to you and let them find in your hardness; and know that Allah is with those who guard (against evil).”

There you have it – straight from the Koran. It is this writer’s hope and prayer not only that many Islamic terrorists might be miraculously converted (as was Saul on the road to Damascus – see Acts 9), but that millions of peace-loving Muslims will have their eyes opened, will stop denying the truth, and will finally reject the Koran as a source of evil teachings. These teachings have been inspired, not by the Creator of all life, but by an invisible terrorist whom Jesus Christ identified as “a murderer from the beginning, who abode not in the truth” (John 8:44). Jesus taught love for the entire world, including our enemies (Matthew 5:44). He sacrificed His own life to pay for our sins (1 Cor. 15:3). Salvation comes by faith in Him alone (Acts 4:12). His Book is truth, not the Koran.

Islam in Prophecy

In this compelling article, Dr. Daniel Botkin proves that many historic Christian interpretaters have applied the 5th and 6th trumpets of Revelation 9 to the rise of Islam, instead of to literal locusts (as most Futurists do today). In light of September 11 and America's current war with Islamic terrorists, this article makes worthy reading! No attempt is made to judge individual Muslims, but rather to examine history in the light of prophecy.

[Article begins] In Revelation chapter 9 John saw an army of locusts come out of the smoke that issued out of the bottomless pit. This army of locusts had power, but their power was limited. They were not to hurt the grass or trees; they were allowed to harm only those men who did not have the seal of God in their foreheads; they had the power to torment like a scorpion; they were allowed to hurt men for “five months.” John described their appearance with these words:

And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.

Describing Visions and Interpreting Prophecy

The Book of Revelation is called a “prophecy” (Rev. 1:3). Sometimes prophecy is something that the prophet just intuitively senses as a result of his spiritual sensitivity and receptivity. Other times prophecy is given in the form of a vision, something the prophet sees. When prophecy takes the form of a vision, as it did for John, it is often not intended to be understood in a literal, simplistic way. God showed the prophets visions and they recorded what they saw, perhaps without even fully understanding exactly what their visions meant.

Some visions were difficult to describe. The prophets sometimes lacked the vocabulary to tell exactly what it was that they saw. This is why the prophets’ descriptions of their visions are sprinkled with words such as like, as, as if, as it were, like unto, the likeness of, the appearance of, etc. Look at how often such words appear in John’s description of the army of locusts, or in Ezekiel’s description of the cherubim. Prophets were forced to use this language of ambiguity and impression, a “reverential vagueness,” because earthly languages cannot fully describe heavenly visions. The best that prophets can do with earthly languages is to describe their heavenly visions by comparing them to earthly things with which their readers or listeners are familiar.

The Army of Locusts: What Are They?

So, what was John talking about when he described the army of locusts? A fleet of 21st-century military helicopters? Some modern-day teachers who promote trendy, pop interpretations of prophecy see nothing more than helicopters in these verses. Christians of the past, who know history better than most of us do, saw this army of locusts as a prophecy of the rise and spread of Islam. Writer Robert Wieland states that the Reformers “clearly recognized Islam” in this passage.[1] John Foxe, author of Foxe’s Book of Martyrs, said that it is “clearer than light itself” that this a prophecy of the Muslim conquests.[2]

“Well into the nineteenth century a chorus of Protestant prophetic scholars identified Islam’s niche in prophecy as being these fifth and sixth trumpets,” Wieland says.[3] Commentator Albert Barnes wrote: “With surprising unanimity, commentators have agreed in regarding this to the empire of the Saracens [Arab Muslims –DB], or to the rise and the progress of the religion and the empire set up by Muhammed.”[4]

Commentators may not agree with unanimity anymore, but many of the older commentators agree. W.B. Godbey began his comments on Revelation 9 by stating, “This chapter is a thrilling description of the rise and progress of the Mohammedan wars.”[5] Adam Clarke said that John’s description of the army of locusts “certainly agrees better with the Saracens than with any other people or nation” and “agrees very well with the troops of Mohammed.” [6] Matthew Henry referred to the army of locusts as “the armies of the Mohamedan empire.”[7] John Wesley said, “All this agrees with the slaughter which the Saracens made for a long time after Mahomet’s [Mohammed’s] death.” [8]

Let’s look at some of the details of John’s vision and see how it describes the rise and spread of Islam.

Out of the Abyss

The army of locusts came forth from a dark cloud of smoke that rolled out of the bottomless pit. The “bottomless pit” in Greek is abussos (abussoß), the source of our English word abyss. Some English Bibles simply translate it as “the abyss.” It is remarkable that Abul A’la Mawdudi, one of Islam’s most prominent scholars of the 20th century, used the very word abyss when writing about the beginnings of Islam. In a book written to introduce English-speaking people to the basics of Islam, Mawdudi tells his readers that Muhammed and his message came out of “Arabia – the Abyss of Darkness.” [9] These are his exact words, and they appear in bold print as a sub-heading in his book. It is no mere coincidence that this outstanding Islamic author unwittingly identified Islam’s source, in bold print no less, as “the Abyss of Darkness,” using the very same word that appears in Revelation.

Locusts in Arab Literature

Why an army of locusts to represent an army of Arabs? About 900 years before John’s Revelation, the Prophet Joel has symbolically described an invading, attacking army as a swarm of locusts. Any large, invading army might be compared to a swarm of locusts, but the Arabs and Muhammed have a unique connection to the locust: “In the Bedoween romance Antar, the locust is introduced as the national emblem of the Ishmaelites [one of the ancestors of the Arabs –DB]. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription – ‘We are the army of the Great God.’”[10]

As we saw a Muslim writer unwittingly connect Islam’s beginnings to the Abyss, here we see Muslim writers unwittingly connect Islam to the locusts that come from the Abyss.

The Restrictions

As stated at the beginning of this article, the army of locusts had certain restrictions placed upon them. “And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads” (Rev. 9:4).

Once again Islam connects itself to these prophesies by the words of its own literature. Concerning trees and vegetation, the Koran says: “When you fight the battles of the Lord…[d]estroy no palm trees, nor burn any fields of grain. Cut down no fruit trees…”[11] Commentator Albert Barnes wrote: “This precept is the more remarkable because it has been the usual custom in war, and particularly among barbarians and semi-barbarians, to destroy grain and fruit, and especially to cut down fruit trees, in order to do the greater injury to an enemy.[12]

Those with “the seal of God” were not to be killed, according to Revelation 9:4. Muslim armies were instructed by the Caliph Aboubekir, Muhammed’s successor, to not kill the humble, pious Christians who lived in monasteries. Concerning such Christians, the Muslim armies were told to “let them alone, and neither kill them, nor destroy their monasteries.”[13] It is a well-known fact that the Muslims had deep respect for St. Francis of Assisi. They likewise had respect for humble, sincere Christians in earlier centuries. Apparently these were the Christians who (at least in the minds of Muslims) had “the seal of God” to protect them.

The locusts in John’s vision were not allowed to “kill them,” but they were to torment them like scorpions for a period of “five months.” Commentator Albert Barnes understood this to men that Islam was “not to cut off and destroy the church, but it was to bring upon it various calamities to continue for a definite period [i.e., ‘five months’ –DB].”[14]

The “five months” is understood by most commentators to mean five prophetic months, that is 150 years. This figure is based on the “one day = one year” principle suggested in Numbers 14:34, Ezekiel 4:6, and Daniel 9:24ff. Muslims did, indeed, vex and afflict the Christian world for five prophetic months. After a century and a half of war and conquest, “an important change came over the followers of the prophet of Mecca, turning them from the love of conquest to the pursuits of literature and science.”[15] Barnes says, “From that period they ceased to be formidable to the church; their limits were gradually contracted; their power was diminished; and the Christian world, in regard to them, was substantially at peace.”[16]

Their Appearance

John’s descriptions of the locusts’ appearance sounds very much like history ’s description of the Muslim armies of Mohammed’s day. The first thing John notes is that “the shapes of the locusts were like unto horses prepared unto battle.” The locusts were not just horses, but something more, “like unto horses.” Adam Clarke wrote: “The Arabs are the most expert horsemen in the world: they live so much on horseback that the horse and his rider seem to make but one animal.”[17] This would account for John’s description of the horse and rider as if they were one single being, rather than two separate beings.

John describes the locusts as wearing “as it were crowns like gold” – not actual crowns, but “as it were crowns, like gold.” In the Arab story Antar, cited earlier, it is written that God intended for Arabs “that their turbans should be unto them instead of diadems.”[18] Godbey points out that yellow turbans were worn by Muslims.[19]

John’s locusts had faces of men and hair of women. Historical references from the 3rd, 4th, and 5th centuries mention that Arabs wore beards (“faces of men”) and long, uncut hair (“as the hair of women”).[20] Quoting again from the Arab poem Antar, we see a reference to beards, shoulder-length hair, and turbans on Arab men: “He adjusted himself properly, twisted his whiskers, and folded up his hair under his turban, drawing it from off his shoulders.”[21]

The “teeth as the teeth of lions,” a phrase borrowed from Joel 1:6, speaks of the ferociousness and violence of the army. The “breastplates of iron” speak of the Arabs’ armor. The poem Antar makes at least four references to a warrior’s cuirass or breastplate.[22] The Koran says, “God hath given you coats of mail to defend you in your wars.”[23]

The locusts’ “tails like unto scorpions” may be understood refer to either 1) the Muslims’ ability “to shoot backward with unerring precision” while retreating at full gallop[24];or, 2) the face that victorious Muslims “infected the conquered with their pernicious doctrines” by forcing them to convert to Islam.[25]

God’s Purpose for the Plague of Locusts

The reason God allowed this plague was to bring His people to repentance. This can be seen in the final two verses of Revelation 9: “And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.”

Anyone who knows anything about Church history knows that these were the very sins in which the Church was steeped with the false prophet Muhammed was raised up. Just as God used the heathen kings of Assyria and Babylon as a rod of correction to chasten and correct and purify His people in olden times, so He used the heathen Muhammed as “the scourge of God for the castigation of fallen religion.”[26] After a century and a half of war and conquest, Islam had supplanted Christianity in much of the eastern empire. Adam Clarke points out that the part of the Church which survived the Islamic wars “was not at all corrected by the judgments which fell upon the eastern church, but continued its senseless adoration of angels, saints, relics, etc., and does so to the present day.”[27]

The Plague of Locusts: Past, Present, and Future

Christians of the past believed that Revelation 9 was a prophecy of the rise of Islam and the Muslim invasion of the Christian world. If this view is correct, does this mean that Revelation 9 can have no further fulfillment in events of the present or future? Not at all. The nature of prophecy is such that a prophetic word may find its fulfillment more than one time, in more than one single event. Consider the prophesies in Matthew 24. Some found their fulfillment in the destruction of the Temple in AD 70, and they will also find further fulfillment in events just prior to the Second Coming.

Whether we agree with those who saw Revelation 9 as a reference to Islam or not, one thing is certain. The Islamic armies are rising again and setting out once more to vex the world like a plague of locusts. Centuries ago they abandoned their lust for conquest and world domination in order to pursue literature and the sciences. Now they have abandoned their love for literature and the sciences and returned to their lust for conquest and world domination.

What Are We to Do?

Some people’s response to the current threat of Islamic terrorism is to pack their bags and head for the hills, to move to some remote wilderness location which will hopefully be safe from any effects of terrorism. This reaction is understandable, but it ignores God’s purpose in allowing the plague of terrorism. God’s purpose is to get His people to wake up and repent of their sins, so that they can call others to repentance and faith and righteous living.

The desired effect of the plague is national repentance and revival. We will not help to bring this about by fear-inspired seclusion and isolation from the masses of people who need to hear the call to repentance. A light hidden under an agricultural bushel basket will not serve its purpose of helping those who are in darkness.

In addition to calling our nation to repentance, we need to educate people. “My people are destroyed for lack of knowledge,” God said (Hos. 4:6). Most Americans’ knowledge of the Scriptures is very superficial and shallow or totally non-existent. Sadly, this is often true even among church people. As a result, people are ripe for deception. One deceptive lie that is currently making great headway among many Americans is the notion that Islam is “a fine, noble religion.” Unfortunately, even our President has used these words to describe Islam. Where there are some fine, noble Muslim people, the religion of Islam is a counterfeit faith that has its source the bottomless pit, the Abyss of Darkness.

The Israelis have dealt with the spirit of Islam longer than we have. They may not understand everything about the spiritual nature of Islam, its source, and the spirit behind it, but many Israelis understand enough to know that Allah, the god of Islam, is not the same as Yahweh, the God of Jews and Christians. In a recent article in The Jewish Press, Moshe Feiglin writes about his visit to the U.S. Feiglin happened to be in New York the week of September 11. He was in a small grocery store when he heard President Bush announce on the radio that there would be a national day of prayer.

“Go to church, to the synagogue, to the mosque, and pray,” the President said. Feiglin describes his reaction:

“Did I hear right?” I ask the storekeeper. “Did he say mosque?” She nodded.

“At this very moment you’ve lost the war,” I say to the astonished storekeeper.

Feiglin explains: “They slaughtered you in the name of Allah, and now the President calls on you to pray to him.”[28]

It is not popular to say that Islam is a counterfeit faith that should be renounced, rejected, and abandoned by Muslim people. The spirit of this age is pushing for an all-inclusive, New Age view that sees all religions – even Islam, Hinduism, and Buddhism – as legitimate faiths. Our proclaiming that all non-Biblical faiths are illegitimate will not make us popular, but we are not in a popularity contest. The Scripture speaks of only “one faith” (Eph. 4:5), “the faith that was once delivered to the saints” (Jude 3). Our proclaiming this one faith, the faith described in the Holy Scriptures, will set us apart from the mainstream, but it is the only hope for our nation.

The book of Daniel predicts

The book of Daniel predicts:
At that time Michael shall stand up, the great prince who stands watch over the sons of your people, and there shall be a time of trouble, such as never was since there was a nation, even to that time, and at that time your people shall be delivered, every one who is found written in the book (Daniel 12:1)

First of all, a future "time of trouble, such as never was" is plainly predicted in the Bible. Obviously, it will hit Planet Earth visibly down here. But notice carefully that what starts it is an invisible event that occurs up in heaven. First, "Michael shall stand up…" Who is "Michael," what does it mean that he will someday "stand up," and why will this result in a "time of trouble" down here"? Let's find out.

There is much speculation about Michael's identity, but a careful study of the Bible makes it clear who he is:

• "The great prince" who guards God's people (Dan. 12:1)
• "Michael your prince" (Dan. 10:21)
• "Michael the archangel" who resurrected Moses (Jude 9) so that Moses could personally appear with Elijah on the Mount of Transfiguration (Matthew 17:3)
• The commander of holy angels (Revelation 12:7) who cast Satan and his hosts out of heaven (verse 9)

The word "archangel" does NOT mean Michael is an angel. In fact, the literal meaning of the term is "Chief of the angels" (Enhanced Strong's Lexicon). "Michael" means "Who is like God?" When Jesus Christ returns, He descends with "the voice of the archangel" (1 Thess. 4:16). Thus Michael, the Great Prince, the One who resurrected Moses, the Chief of the angels, can be none other than Jesus Christ Himself.

So what does it mean that He will someday "stand up?

Is the Kingdom of God "within you"?

What did Jesus Christ mean when He told the Pharisees that the "kingdom of God is within you"?

Many people believe Jesus Christ taught that the Kingdom of God is something that exists only in the hearts and minds of believers. They base this on Luke 17:20-21, which says: "Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, 'The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed, the kingdom of God is within you.'"

The assumption that the Kingdom exists only in the hearts of believers is incorrect for several reasons. The Greek word entos, translated "within," is better translated "in the midst of" (Vine's Complete Expository Dictionary of Old and New Testament Words, "Within"). Several translations, including the Revised Standard Version, Jerusalem Bible and New English Bible, make this clear. Jesus Christ could not have been telling the Pharisees that God's Kingdom was something that existed within their hearts or minds—after all, these were people who wanted to destroy Him (Matthew 12:14; Mark 3:6).

Actually, Christ was pointing out the paradox that the Pharisees did not have the spiritual discernment to recognize that the message of the Kingdom of God was at hand or being offered to them (Matthew 23:15-17). To punctuate this point, Jesus, who will be the King of Kings in that Kingdom, was referring to Himself when He said "the kingdom of God is among you" or "in your midst." The spiritually blind Pharisees did not recognize Jesus as the divine Representative of that Kingdom.

Rather than telling the Pharisees that the Kingdom of God was something in their hearts, Jesus Christ warned them that they were so spiritually blind they couldn't recognize the very personification of that Kingdom in Him. There is no basis in this passage for believing the Kingdom of God resides in one's heart instead of being a literal world-ruling government.

Why did Jesus Christ tell us to pray, "Thy Kingdom Come"?

In what is often called the Lord's Prayer, Jesus told us to pray for God's Kingdom to come. Why? What does it mean to say "Your kingdom come"?

The disciples asked Jesus how to pray, and He taught them with the sample outline prayer recorded in Luke 11:1-4 and Matthew 6:9-13.

"Your kingdom come" means we are to pray that God will hasten Christ's return to establish the literal Kingdom of God on this earth (Revelation 11:15; Matthew 6:33). We are to talk with Him about why we desperately need His Kingdom to come, mentioning specific troubling situations that we see going on in the world, in our own lives and in the lives of our friends and family (Ezekiel 9:4).

The world overflows with tragedies. God wants us to spend time reflecting on the pain and sorrow in the world around us so we can vividly see the need for Him to send Jesus Christ back to earth to set up His government, a kingdom that will yield peace, joy and abundance (Micah 4:1-4).

We can think about how wonderful that world under God's rule will be, and commit ourselves now to do God's will (Matthew 6:10). This includes living according to the laws of that Kingdom now and helping proclaim God's message of hope to the world (Matthew 19:17-19; 24:14; 28:19-20).

"Caught Up" - When?

by Steve Wohlberg

One of the most controversial passages in the Bible is found in 1 Thessalonians 4:16, 17. Currently, these words are being interpreted as describing a secret Rapture at the beginning of a supposed seven-year period of Tribulation, which will then be followed by the visible Second Coming of Jesus Christ. The purpose of this short article is to demonstrate clearly that 1 Thessalonians 4:16, 17 is really a description of the Second Coming of our Lord, and that it is at that time that the truly faithful will be "caught up."

Paul wrote: "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort o­ne another with these words. But of the times and the seasons, brethren, ye have no need that I write to you. For yourselves know that the day of the Lord so cometh like a thief in the night. For when they shall say, Peace and safety; then cometh sudden destruction upon them, as travail upon a woman with child; and they shall not escape. But you brethren, are not in darkness, that that day should overtake you as a thief" (1 Thessalonians 4:16 - 5:4).

Here Jesus comes down from heaven, true believers are caught up together, and sudden destruction comes upon the lost. All of this takes place o­n "that day," which is "the day of the Lord."

These words occur near the end of Paul's first letter to the early Thessalonian Christians. Paul wrote a second letter to these very same Christians which taught exactly the same thing.

In 2 Thessalonians 2:1, Paul wrote to the same group about "the coming of our Lord Jesus Christ, and our gathering together unto him." (a perfect parallel to 1 Thessalonians 4:16, 17).

Right before this, in chapter one, Paul wrote about this same gathering. After describing the "persecutions and tribulations" which these early believers where enduring, Paul wrote: "And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance o­n them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord and from glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (2 Thessalonians 1:7 - 10).

Careful comparisons reveal that all three passages - 1 Thess. 4:16 - 5:3; 2 Thess. 1:7-10; 2:1 - describe the very same day when Jesus Christ comes down from heaven, when His faithful people are gathered together, and when sudden destruction comes upon the lost.

When all three sections are put together, it becomes clear that Jesus is coming with a shout, a voice, a trumpet, with mighty angels, and in flaming fire to catch up true believers and to destroy the lost. Again, 1 Thessalonians 4:16-5:3, 2 Thessalonians 1:7-10 and 2:1 all describe the same event - the Second Coming of Jesus Christ. Clearly, it is at this time His church will be "caught up." If you aren't sure, just read for yourself in your own Bible.

The hour is late. This is no time to be "caught up" in false theories!

Seven Signs of the End

Will there be an "end of the world," or is such an idea simply the opinion of kooks who stand on street corners waving signs reading, "The End Is Near"? Believe it or not, according to the Bible, yes, there will be an end. Jesus Christ promised His followers, "Lo, I am with you always, even to the end of the world" (Matthew 28:20).

Are there any legitimate and observable "signs" indicative of this approaching finale? Once again, the answer is yes. While many supposed "signs" appear daily on the covers of our nation's tabloids, here are seven true biblical signs worth listing:

1.Global Environmental Crisis: The Bible reveals that when God finally drops the curtain on human history, He will finally "destroy them that destroy the earth" (Revelation 11:18). In other words, before the end, mankind will be destroying the very planet we live on. This implies a global environmental crisis resulting from the growth of mega-cities, deforestation, a disappearing ozone layer, and earth-damaging man made pollutants.

2.Out-of-control Violence: Jesus Christ said, "As it was in the days of Noah, so shall it be before the coming of the Son of Man" (Matthew 24:37). What was it like in Noah's day before the flood? Here's the answer: "The earth also was corrupt before God, and the earth was filled with violence" (Genesis 6:11). "And God said to Noah, the end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth" (Genesis 6:13). Thus "violence" was rampant in Noah's day, just like today.

3.Out-of-control Sex: Again, Jesus Christ said, "Likewise also as it was in the days of Lot…Even thus shall it be in the day when the Son of Man is revealed" (Luke 17:28, 30). What was it like in Lot's day before God destroyed Sodom and Gomorrah? Here's the answer: "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth as an example, suffering the vengeance of eternal fire" (Jude 7). Thus "fornication" (sex outside of marriage), and "going after strange flesh" (homosexuality), were the primary sins of those ancient cities. It's a no-brainer that through television, Playboy, Internet pornography, etc., our world is experiencing an unprecedented deluge of sexual perversion.

4.Increasing Stress, Confusion, Heart Disease: Jesus also declared, "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things that are coming upon the earth" (Luke 21:25, 26). People are stressed-out everywhere, confusion reigns, and the Number 1 cause of death is heart disease. Jesus Christ saw it coming, that's why He predicted global "distress," "perplexity" and "men's hearts failing them for fear." Fear also raises blood cholesterol.

5.Increasing Knowledge: The prophetic book of Daniel declares, "But you, O Daniel, shut up the words and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased" (Daniel 12:4). This passage reveals planet Earth will enter its "time of the end." Then, "knowledge shall be increased." In our modern era - more than any time in recorded history - knowledge has increased beyond previous generations.

6.False Teaching and Global Religious Confusion: Paul predicted "the time will come" when the majority "shall turn their ears away from the truth and shall turn to fables" (2 Timothy 4:4). God's final book - the Revelation - predicts the rise of a global, multi-layered, conglomerate religious system called "Babylon," which literally means, "confusion." Heaven's end-time message proclaims, "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication" (Revelation 14:8). This mysterious, highly symbolic prophecy reveals that "all nations" will become drunk with "Babylon's wine" - meaning the worldwide false teachings of deceptive religions which lead away from the simplicity of the pure gospel of Jesus Christ.

7.The Global Preaching of the Gospel: "And this gospel [the Good News of salvation through Jesus Christ] shall be preached in all the world as a witness to all nations, and then shall the end come" (Matthew 24:14). With the aid of radio, television and satellite networks, God's message of salvation through the death of Jesus Christ on the cross is now spreading around planet Earth. Thus, in the midst of Bad News, there's Good News! We have a Savior who loves us, gave His life for us, rose from the dead for us, and will someday return to take us home.

Tsunami: A Sign of the End?

by Steve Wohlberg

Everyone knows about the terrible Tsunami that hit South Asia and killed so many people. Much has been written, yet here I will look at that deadly current from a perspective not normally explored by news agencies–a prophetic one.

At this moment, the official death toll is near 155,000, yet analysts say the actual numbers are closer to 300,000, and may even reach half a million. This quake/wave disaster is being called: “The Worst Disaster in History,” “The Most Expensive Disaster in History,” “The Largest Relief Effort in History.” U.N. Secretary-General Kofi Annan called it "an unprecedented global catastrophe.” Newsweek even labeled it, “A cataclysm of Biblical proportions.”

Secularists see it as a random act of Mother Nature, yet millions who believe the Bible sense that somehow, in some way, God Almighty is involved. Is the tsunami a sign of the end? In one of His end-time messages, Jesus Christ predicted:

And there will be SIGNS in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, THE SEA AND THE WAVES ROARING; men’s hearts failing them from fear and for looking at the things that are coming upon the earth, for the powers of the heavens will be shaken. THEN THEY WILL SEE THE SON OF MAN COMING IN A CLOUD WITH POWER AND GREAT GLORY. Now when these things begin to come to happen, look up and lift up your heads, because your redemption draws near” (Luke 21:25-28, emphasis added).

Did you catch that? On December 26, 2004, “the sea and the waves roared” like never before devastating the coastlines of 11 nations. Jesus listed this very thing as one of the “signs” of His return. In the days following, people around the globe were “looking” at footage of this event on CNN, CBS, ABC, NBC, Fox News, and all other news networks. For thousands of years–until our modern era–it was impossible for people to “look at the things that are coming upon the earth,” but now they can. To me, Christ’s words pinpoint our generation. The next event is that the same people will “see the Son of Man coming in a cloud with power and great glory.” The sequence is: the sea and the waves roaring, then the Second Coming. Jesus even said that when these things “begin to happen” we should starting looking up, because our “redemption draws near.”

The Book of Revelation predicts that at the very end of the world “every mountain and island was moved out of its place” (Revelation 6:14). Much of Revelation is symbolic, but not all of it. Some is perfectly literal. Some may have viewed the idea of islands moving as far-fetched. No longer. On December 26, 2004, the Indonesian island of Sumatra literally “moved” 100 feet. Maps are being redrawn. Thus islands can move. More will shift in the future. Believe it.

Revelation also says that at the very end there will be a “great earthquake as has not occurred since men were upon earth” (Revelation 16:18). In a parallel passage, Isaiah predicted:

The earth is violently broken, the earth is split open, THE EARTH IS SHAKEN EXCEEDINGLY. The earth shall reel to and fro like a drunkard, and shall totter like a hut; Its transgression shall be heavy upon it, and it shall fall, and not rise again (Isaiah 24:19, emphasis added).

Thus someday Planet Earth will be “shaken exceedingly.” “Impossible,” skeptics may have thought. Not now. On December 26, 2004, one report declared: “All the planet is vibrating,” and later, “the entire planet shuddered in its orbit”. Thus earth can be shaken. According to prophecy, more movement is on the horizon.

There was no warning. Vacationers, natives and fisherman mostly knew nothing until the waves overwhelmed them. There’s a lesson here. Paul wrote:

For yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, “Peace and safety!” then SUDDEN DESTRUCTION comes upon them, as labor pains upon a pregnant woman. And they shall not escape (1 Thessalonians 5:2, 3).

“The day of the Lord” (when Jesus Christ returns) will arrive unexpectedly like a thief. It will hit like “labor pains upon a pregnant woman.” This is significant. Labor pains don’t come all at once (ask my wife, we just had a baby)–but they build up gradually until the moment when the baby comes. The Day of the Lord will come similarly. On Dec. 26, 2004, a major contraction occurred. Birth pains are increasing. Paul’s said we should understand this “perfectly.”

Jesus Christ is coming. The Day of the Lord is at hand. The sea and the waves are roaring, at least one island moved, and Planet Earth was shaken. For those with eyes to see and ears to hear, we know this is all preliminary to what is yet to come. Honestly, I long for it, for I would rather raise my newborn son in Heaven instead of in this sinful world. I will conclude this article with the hope God gives true believers:

God is our refuge and strength, a very present help in trouble. Therefore we will not fear, even though the earth be removed, and though the mountains be carried into the midst of the sea; though its waters roar and be troubled, though the mountains shake with its swelling… Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth (Psalm 46:1-3, 10).

God loves us. He suffers with those who hurt. He longs for the day when there will be “no more death, nor sorrow, nor crying…for the former things have passed away” (Revelation 21:4). This time is closer than we think. In the light of Asia’s terrifying disaster and the Bible’s plain predictions about the future, let’s forsake every sin, believe in the One who died for us, and follow the Bible fully. Jesus Christ said, “When these things begin to happen, look up and lift up your heads, for your redemption draws near” (Luke 21:28, italics added).

Even so, Come Lord Jesus! (Revelation 22:20)

God's Holy Spirit

When the original disciples, the followers of Jesus, learned that He had died, they were saddened and scared. Even Peter, the great apostle, denied that He knew Jesus just before Jesus was crucified.

Just a little bit later, Peter boldly stood in front of thousands of people and proclaimed to them that Jesus was Lord. How did he have the courage to do this? The reason is that he, and the other apostles, were filled with God’s Holy Spirit.

The great news is that this same power of God’s Holy Spirit is available to you and to me. When we ask God by His Holy Spirit to come and control us, then it is God Himself who lives the Christian life through us. Our part is to be available and obedient.

So this week, let us pray that

• God will fill you with His Holy Spirit each and every day
• Each of us will put aside those things that may keep us from being yielded to God
• God will bless and protect our staff here at Global Media Outreach

THANK YOU so much for your prayers. God can use you to help reach the world for Jesus Christ. Every day, many people are coming to Jesus Christ as Savior through our web sites.

May God bless you,

Luther Before The Diet

'Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.' [Matthew 10:33.]

A new emperor, Charles V, had ascended the throne of Germany, and the emissaries of Rome hastened to present their congratulations and induce the monarch to employ his power against the Reformation. On the other hand, the elector of Saxony, to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of an imperial edict sentencing Luther to death. The elector had declared firmly that "neither his imperial majesty nor any other person had shown that Luther's writings had been refuted;" therefore he requested "that Dr. Luther should be furnished with a safe-conduct, so that he might appear before a tribunal of learned, pious, and impartial judges."--D'Aubigne, b. 6, ch. 11.

The attention of all parties was now directed to the assembly of the German states which convened at Worms soon after the accession of Charles to the empire. There were important political questions and interests to be considered by this national council; for the first time the princes of Germany were to meet their youthful monarch in deliberative assembly. From all parts of the fatherland had come the dignitaries of church and state. Secular lords, highborn, powerful, and jealous of their hereditary rights; princely ecclesiastics, flushed with their conscious superiority in rank and power; courtly knights and their armed retainers; and ambassadors from foreign and distant lands,--all gathered at Worms. Yet in that vast assembly the subject that excited the deepest interest was the cause of the Saxon Reformer.

Charles had previously directed the elector to bring Luther with him to the Diet, assuring him of protection, and promising a free discussion, with competent persons, of the questions in dispute. Luther was anxious to appear before the emperor. His health was at this time much impaired; yet he wrote to the elector: "If I cannot go to Worms in good health, I will be carried there, sick as I am. For if the emperor calls me, I cannot doubt that it is the call of God Himself. If they desire to use violence against me, and that is very probable (for it is not for their instruction that they order me to appear), I place the matter in the Lord's hands. He still lives and reigns who preserved the three young men in the burning fiery furnace. If He will not save me, my life is of little consequence. Let us only prevent the gospel from being exposed to the scorn of the wicked, and let us shed our blood for it, for fear they should triumph. It is not for me to decide whether my life or my death will contribute most to the salvation of all. . . . You may expect everything from me. . . except flight and recantation. Fly I cannot, and still less retract."-- Ibid., b. 7, ch. 1.

As the news was circulated at Worms that Luther was to appear before the Diet, a general excitement was created. Aleander, the papal legate to whom the case had been specially entrusted, was alarmed and enraged. He saw that the result would be disastrous to the papal cause. To institute inquiry into a case in which the pope had already pronounced sentence of condemnation would be to cast contempt upon the authority of the sovereign pontiff. Furthermore, he was apprehensive that the eloquent and powerful arguments of this man might turn away many of the princes from the cause of the pope. He therefore, in the most urgent manner, remonstrated with Charles against Luther's appearance at Worms. About this time the bull declaring Luther's excommunication was published; and this, coupled with the representations of the legate, induced the emperor to yield. He wrote to the elector that if Luther would not retract, he must remain at Wittenberg.

Not content with this victory, Aleander labored with all the power and cunning at his command to secure Luther's condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princes, prelates, and other members of the assembly, accusing the Reformer of "sedition, rebellion, impiety, and blasphemy." But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. "He is moved by hatred and vengeance," was the general remark, "much more than by zeal and piety."-- Ibid., b. 7, ch. 1. The majority of the Diet were more than ever inclined to regard Luther's cause with favor.

With redoubled zeal Aleander urged upon the emperor the duty of executing the papal edicts. But under the laws of Germany this could not be done without the concurrence of the princes; and, overcome at last by the legate's importunity, Charles bade him present his case to the Diet. "It was a proud day for the nuncio. The assembly was a great one: the cause was even greater. Aleander was to plead for Rome, . . . the mother and mistress of all churches." He was to vindicate the princedom of Peter before the assembled principalities of Christendom. "He had the gift of eloquence, and he rose to the greatness of the occasion. Providence ordered it that Rome should appear and plead by the ablest of her orators in the presence of the most august of tribunals, before she was condemned." --Wylie, b. 6, ch. 4. With some misgivings those who favored the Reformer looked forward to the effect of Aleander's speech. The elector of Saxony was not present, but by his direction some of his councilors attended to take notes of the nuncio's address.

With all the power of learning and eloquence, Aleander set himself to overthrow the truth. Charge after charge he hurled against Luther as an enemy of the church and the state, the living and the dead, clergy and laity, councils and private Christians. "In Luther's errors there is enough," he declared, to warrant the burning of "a hundred thousand heretics."

In conclusion he endeavored to cast contempt upon the adherents of the reformed faith: "What are all these Lutherans? A crew of insolent pedagogues, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles, with the common people whom they have misled and perverted. How far superior to them is the Catholic party in number, ability, and power! A unanimous decree from this illustrious assembly will enlighten the simple, warn the imprudent, decide the waverers, and give strength to the weak." --D'Aubigne, b. 7, ch. 3.

With such weapons the advocates of truth in every age have been attacked. 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?" exclaim those who desire a popular religion. "They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence is our church! How many great and learned men are among us! How much more power is on our side!" These are the arguments that have a telling influence upon the world; but they are no more conclusive now than in the days of the Reformer.

The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do in reflecting to others the light which God had permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has been continually shining upon the Scriptures, and new truths have been constantly unfolding.

The legate's address made a deep impression upon the Diet. 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.

While most of the members of the Diet would not have hesitated to yield up Luther to the vengeance of Rome, many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the corruption and greed of the hierarchy. The legate had presented the papal rule in the most favorable light. Now the Lord moved upon a member of the Diet to give a true delineation of the effects of papal tyranny. 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."-- Ibid., b. 7, ch. 4.

A more able and forcible denunciation of the papal abuses could not have been presented by Luther himself; and the fact that the speaker was a determined enemy of the Reformer's gave greater influence to his words.

Had the eyes of the assembly been opened, they would have beheld angels of God in the midst of them, shedding beams of light athwart the darkness of error and opening minds and hearts to the reception of truth. It was the power of the God of truth and wisdom that controlled even the adversaries of the reformation, and thus prepared the way for the great work about to be accomplished. Martin Luther was not present; but the voice of One greater than Luther had been heard in that assembly.

A committee was at once appointed by the Diet to prepare an enumeration of the papal oppressions that weighed so heavily on the German people. This list, containing a hundred and one specifications, was presented to the emperor, with a request that he would take immediate measures for the correction of these abuses. "What a loss of Christian souls," said the petitioners, "what depredations, what extortions, on account of the scandals by which the spiritual head of Christendom is surrounded! It is our duty to prevent the ruin and dishonor of our people. For this reason we most humbly but most urgently entreat you to order a general reformation, and to undertake its accomplishment."-- Ibid., b. 7, ch. 4.

The council now demanded the Reformer's appearance before them. Notwithstanding the entreaties, protests, and threats of Aleander, the emperor at last consented, and Luther was summoned to appear before the Diet. With the summons was issued a safe-conduct, ensuring his return to a place of security. These were borne to Wittenberg by a herald, who was commissioned to conduct him to Worms.

The friends of Luther were terrified and distressed. Knowing the prejudice and enmity against him, they feared that even his safe-conduct would not be respected, and they entreated him not to imperil his life. He replied: "The papists do not desire my coming to Worms, but my condemnation and my death. It matters not. Pray not for me, but for the word of God. . . . Christ will give me His Spirit to overcome these ministers of error. I despise them during my life; I shall triumph over them by my death. They are busy at Worms about compelling me to retract; and this shall be my retraction: I said formerly that the pope was Christ's vicar; now I assert that he is our Lord's adversary, and the devil's apostle."-- Ibid., b. 7, ch. 6.

Luther was not to make his perilous journey alone. Besides the imperial messenger, three of his firmest friends determined to accompany him. Melanchthon earnestly desired to join them. His heart was knit to Luther's, and he yearned to follow him, if need be, to prison or to death. But his entreaties were denied. Should Luther perish, the hopes of the Reformation must center upon his youthful colaborer. Said the Reformer as he parted from Melanchthon: "If I do not return, and my enemies put me to death, continue to teach, and stand fast in the truth. Labor in my stead. . . . If you survive, my death will be of little consequence."-- Ibid., b. 7, ch. 7. Students and citizens who had gathered to witness Luther's departure were deeply moved. A multitude whose hearts had been touched by the gospel, bade him farewell with weeping. Thus the Reformer and his companions set out from Wittenberg.

On the journey they saw that the minds of the people were oppressed by gloomy forebodings. At some towns no honors were proffered them. As they stopped for the night, a friendly priest expressed his fears by holding up before Luther the portrait of an Italian reformer who had suffered martyrdom. The next day they learned that Luther's writings had been condemned at Worms. Imperial messengers were proclaiming the emperor's decree and calling upon the people to bring the proscribed works to the magistrates. The herald, fearing for Luther's safety at the council, and thinking that already his resolution might be shaken, asked if he still wished to go forward. He answered: "Although interdicted in every city, I shall go on."-- Ibid., b. 7, ch. 7.

At Erfurt, Luther was received with honor. Surrounded by admiring crowds, he passed through the streets that he had often traversed with his beggar's wallet. He visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit.

To a crowded assembly he spoke from the words of Christ, "Peace be unto you." "Philosophers, doctors, and writers," he said, "have endeavored to teach men the way to obtain everlasting life, and they have not succeeded. I will now tell it to you: . . . God has raised one Man from the dead, the Lord Jesus Christ, that He might destroy death, extirpate sin, and shut the gates of hell. This is the work of salvation. . . . Christ has vanquished! this is the joyful news; and we are saved by His work, and not by our own. . . . Our Lord Jesus Christ said, 'Peace be unto you; behold My hands;' that is to say, Behold, O man! it is I, I alone, who have taken away thy sin, and ransomed thee; and now thou hast peace, saith the Lord."

He continued, showing that true faith will be manifested by a holy life. "Since God has saved us, let us so order our works that they may be acceptable to Him. Art thou rich? let thy goods administer to the necessities of the poor. Art thou poor? let thy services be acceptable to the rich. If thy labor is useful to thyself alone, the service that thou pretendest to render unto God is a lie."-- Ibid., b. 7, ch. 7.

The people listened as if spellbound. The bread of life was broken to those starving souls. Christ was lifted up before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. He did not seek to make himself the object of thought or sympathy. In the contemplation of Christ he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner's Redeemer.

As the Reformer proceeded on his journey, he was everywhere regarded with great interest. An eager multitude thronged about him, and friendly voices warned him of the purpose of the Romanists. "They will burn you," said some, "and reduce your body to ashes, as they did with John Huss." Luther answered, "Though they should kindle a fire all the way from Worms to Wittenberg, the flames of which reached to heaven, I would walk through it in the name of the Lord; I would appear before them; I would enter the jaws of this behemoth, and break his teeth, confessing the Lord Jesus Christ."-- Ibid., b. 7, ch. 7.

The news of his approach to Worms created great commotion. His friends trembled for his safety; his enemies feared for the success of their cause. Strenuous efforts were made to dissuade him from entering the city. At the instigation of the papists he was urged to repair to the castle of a friendly knight, where, it was declared, all difficulties could be amicably adjusted. Friends endeavored to excite his fears by describing the dangers that threatened him. All their efforts failed. Luther, still unshaken, declared: "Even should there be as many devils in Worms as tiles on the housetops, still I would enter it."-- Ibid., b. 7, ch. 7.

Upon his arrival at Worms, a vast crowd flocked to the gates to welcome him. So great a concourse had not assembled to greet the emperor himself. The excitement was intense, and from the midst of the throng a shrill and plaintive voice chanted a funeral dirge as a warning to Luther of the fate that awaited him. "God will be my defense," said he, as he alighted from his carriage.

The papists had not believed that Luther would really venture to appear at Worms, and his arrival filled them with consternation. The emperor immediately summoned his councilors to consider what course should be pursued. One of the bishops, a rigid papist, declared: "We have long consulted on this matter. Let your imperial majesty get rid of this man at once. Did not Sigismund cause John Huss to be burnt? We are not bound either to give or to observe the safe-conduct of a heretic." "No," said the emperor, "we must keep our promise."-- Ibid., b. 7, ch. 8. It was therefore decided that the Reformer should be heard.

All the city were eager to see this remarkable man, and a throng of visitors soon filled his lodgings. Luther had scarcely recovered from his recent illness; he was wearied from the journey, which had occupied two full weeks; he must prepare to meet the momentous events of the morrow, and he needed quiet and repose. But so great was the desire to see him that he had enjoyed only a few hours' rest when noblemen, knights, priests, and citizens gathered eagerly about him. Among these were many of the nobles who had so boldly demanded of the emperor a reform of ecclesiastical abuses and who, says Luther, "had all been freed by my gospel."--Martyn, page 393. Enemies, as well as friends, came to look upon the dauntless monk; but he received them with unshaken calmness, replying to all with dignity and wisdom. His bearing was firm and courageous. His pale, thin face, marked with the traces of toil and illness, wore a kindly and even joyous expression. The solemnity and deep earnestness of his words gave him a power that even his enemies could not wholly withstand. Both friends and foes were filled with wonder. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ: "He hath a devil."

On the following day Luther was summoned to attend the Diet. An imperial officer was appointed to conduct him to the hall of audience; yet it was with difficulty that he reached the place. Every avenue was crowded with spectators eager to look upon the monk who had dared resist the authority of the pope.

As he was about to enter the presence of his judges, an old general, the hero of many battles, said to him kindly: "Poor monk, poor monk, thou art now going to make a nobler stand than I or any other captains have ever made in the bloodiest of our battles. But if thy cause is just, and thou art sure of it, go forward in God's name, and fear nothing. God will not forsake thee."--D'Aubigne, b. 7, ch. 8.

At length Luther stood before the council. The emperor occupied the throne. He was surrounded by the most illustrious personages in the empire. Never had any man appeared in the presence of a more imposing assembly than that before which Martin Luther was to answer for his faith. "This appearance was of itself a signal victory over the papacy. The pope had condemned the man, and he was now standing before a tribunal which, by this very act, set itself above the pope. The pope had laid him under an interdict, and cut him off from all human society; and yet he was summoned in respectful language, and received before the most august assembly in the world. The pope had condemned him to perpetual silence, and he was now about to speak before thousands of attentive hearers drawn together from the farthest parts of Christendom. An immense revolution had thus been effected by Luther's instrumentality. Rome was already descending from her throne, and it was the voice of a monk that caused this humiliation."-- Ibid., b. 7, ch. 8.

In the presence of that powerful and titled assembly the lowly born Reformer seemed awed and embarrassed. Several of the princes, observing his emotion, approached him, and one of them whispered: "Fear not them which kill the body, but are not able to kill the soul." Another said: "When ye shall be brought before governors and kings for My sake, it shall be given you, by the Spirit of your Father, what ye shall say." Thus the words of Christ were brought by the world's great men to strengthen His servant in the hour of trial.

Luther was conducted to a position directly in front of the emperor's throne. A deep silence fell upon the crowded assembly. Then an imperial officer arose and, pointing to a collection of Luther's writings, demanded that the Reformer answer two questions--whether he acknowledged them as his, and whether he proposed to retract the opinions which he had therein advanced. The titles of the books having been read, Luther replied that as to the first question, he acknowledged the books to be his. "As to the second," he said, "seeing that it is a question which concerns faith and the salvation of souls, and in which the word of God, the greatest and most precious treasure either in heaven or earth, is involved, I should act imprudently were I to reply without reflection. I might affirm less than the circumstance demands, or more than truth requires, and so sin against this saying of Christ: 'Whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.' [Matthew 10:33.] For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the word of God."-- D'Aubigne, b. 7, ch. 8.

In making this request, Luther moved wisely. His course convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one who had shown himself bold and uncompromising, added to his power, and enabled him afterward to answer with a prudence, decision, wisdom, and dignity that surprised and disappointed his adversaries, and rebuked their insolence and pride.

The next day he was to appear to render his final answer. For a time his heart sank within him as he contemplated the forces that were combined against the truth. His faith faltered; fearfulness and trembling came upon him, and horror overwhelmed him. Dangers multiplied before him; his enemies seemed about to triumph, and the powers of darkness to prevail. Clouds gathered about him and seemed to separate him from God. He longed for the assurance that the Lord of hosts would be with him. In anguish of spirit he threw himself with his face upon the earth and poured out those broken, heart-rending cries, which none but God can fully understand.

"O almighty and everlasting God," he pleaded, "how terrible is this world! Behold, it openeth its mouth to swallow me up, and I have so little trust in Thee. . . . If it is only in the strength of this world that I must put my trust, all is over. . . . My last hour is come, my condemnation has been pronounced. . . . O God, do Thou help me against all the wisdom of the world. Do this, . . . Thou alone; . . . for this is not my work, but Thine. I have nothing to do here, nothing to contend for with these great ones of the world. . . . But the cause is Thine, . . . and it is a righteous and eternal cause. O Lord, help me! Faithful and unchangeable God, in no man do I place my trust. . . . All that is of man is uncertain; all that cometh of man fails. . . . Thou hast chosen me for this work. . . . Stand at my side, for the sake of Thy well-beloved Jesus Christ, who is my defense, my shield, and my strong tower."-- Ibid., b. 7, ch. 8.

An all-wise Providence had permitted Luther to realize his peril, that he might not trust to his own strength and rush presumptuously into danger. Yet it was not the fear of personal suffering, a dread of torture or death, which seemed immediately impending, that overwhelmed him with its terror. He had come to the crisis, and he felt his insufficiency to meet it. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel did he wrestle with God. Like Israel's, in that night struggle beside the lonely stream, was the anguish and conflict of his soul. Like Israel, he prevailed with God. In his utter helplessness his faith fastened upon Christ, the mighty Deliverer. He was strengthened with the assurance that he would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uplift the word of God before the rulers of the nations.

With his mind stayed upon God, Luther prepared for the struggle before him. He thought upon the plan of his answer, examined passages in his own writings, and drew from the Holy Scriptures suitable proofs to sustain his positions. Then, laying his left hand on the Sacred Volume, which was open before him, he lifted his right hand to heaven and vowed "to remain faithful to the gospel, and freely to confess his faith, even should he seal his testimony with his blood."-- Ibid., b. 7, ch. 8.

When he was again ushered into the presence of the Diet, his countenance bore no trace of fear or embarrassment. Calm and peaceful, yet grandly brave and noble, he stood as God's witness among the great ones of the earth. The imperial officer now demanded his decision as to whether he desired to retract his doctrines. Luther made his answer in a subdued and humble tone, without violence or passion. His demeanor was diffident and respectful; yet he manifested a confidence and joy that surprised the assembly.

"Most serene emperor, illustrious princes, gracious lords," said Luther, "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."-- Ibid., b. 7, ch. 8.

Then, proceeding to the question, he stated that his published works were not all of the same character. In some he had treated of faith and good works, and even his enemies declared them not only harmless but profitable. To retract these would be to condemn truths which all parties confessed. The second class consisted of writings exposing the corruptions and abuses of the papacy. To revoke these works would strengthen the tyranny of Rome and open a wider door to many and great impieties. In the third class of his books he had attacked individuals who had defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. He did not claim to be free from fault; but even these books he could not revoke, for such a course would embolden the enemies of truth, and they would then take occasion to crush God's people with still greater cruelty.

"Yet I am but a mere man, and not God," he continued; "I shall therefore defend myself as Christ did: 'If I have spoken evil, bear witness of the evil.' . . . By the mercy of God, I conjure you, most serene emperor, and you, most illustrious princes, and all men of every degree, to prove from the writings of the prophets and 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.

"What I have just said plainly shows, I hope, that I have carefully weighed and considered the dangers to which I expose myself; but far from being dismayed, I rejoice to see that the gospel is now, as in former times, a cause of trouble and dissension. This is the character, this is the destiny, of the word of God. 'I came not to send peace on earth, but a sword,' said Jesus Christ. God is wonderful and terrible in His counsels; beware lest, by presuming to quench dissensions, you should persecute the holy word of God, and draw down upon yourselves a frightful deluge of insurmountable dangers, of present disasters, and eternal desolation. . . . I might quote many examples from the oracles of God. I might speak of the Pharaohs, the kings of Babylon, and those of Israel, whose labors never more effectually contributed to their own destruction than when they sought by counsels, to all appearance most wise, to strengthen their dominion. 'God removeth mountains, and they know it not.'"-- Ibid., b. 7, ch. 8.

Luther had spoken in German; he was now requested to repeat the same words in Latin. Though exhausted by the previous effort, he complied, and again delivered his speech, with the same clearness and energy as at the 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.

Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily: "You have not answered the question put to you. . . . You are required to give a clear and precise answer. . . . Will you, or will you not, retract?"

The Reformer answered: "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 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. Here I stand, I can do no other; may God help me. Amen." -- Ibid., b. 7, ch. 8.

Thus stood this righteous man upon the sure foundation of the word of God. The light of heaven illuminated his countenance. His greatness and purity of character, his peace and joy of heart, were manifest to all as he testified against the power of error and witnessed to the superiority of that faith that overcomes the world.

The whole assembly were for a time speechless with amazement. At his first answer Luther had spoken in a low tone, with a respectful, almost submissive bearing. The Romanists had interpreted this as evidence that his courage was beginning to fail. They regarded the request for delay as merely the prelude to his recantation. Charles himself, noting, half contemptuously, the monk's worn frame, his plain attire, and the simplicity of his address, had declared: "This monk will never make a heretic of me." The courage and firmness which he now displayed, as well as the power and clearness of his reasoning, filled all parties with surprise.

The emperor, moved to admiration, exclaimed: "This monk speaks with an intrepid heart and unshaken courage." Many of the German princes looked with pride and joy upon this representative of their nation.

The partisans of Rome had been worsted; their cause appeared in a most unfavorable light. They sought to maintain their power, not be appealing to the Scriptures, but by a resort to threats, Rome's unfailing argument. Said the spokesman of the Diet: "If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic."

Luther's friend, who had with great joy listened to his noble defense, trembled at these words; but the doctor himself said calmly: "May God be my helper, for I can retract nothing."-- Ibid., b. 7, ch. 8.

He was directed to withdraw from the Diet while the princes consulted together. It was felt that a great crisis had come. Luther's persistent refusal to submit might affect the history of the church for ages. It was decided to give him one more opportunity to retract. For the last time he was brought into the assembly. Again the question was put, whether he would renounce his doctrines. "I have no other reply to make," he said, "than that which I have already made." It was evident that he could not be induced, either by promises or threats, to yield to the mandate of Rome.

The papal leaders were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble monk; they longed to make him feel their wrath by torturing his life away. But Luther, understanding his danger, had spoken to all with Christian dignity and calmness. His words had been free from pride, passion, and misrepresentation. He had lost sight of himself, and the great men surrounding him, and felt only that he was in the presence of One infinitely superior to popes, prelates, kings, and emperors. Christ had spoken through Luther's testimony with a power and grandeur that for the time inspired both friends and foes with awe and wonder. The Spirit of God had been present in that council, impressing the hearts of the chiefs of the empire. Several of the princes boldly acknowledged the justice of Luther's cause. Many were convinced of the truth; but with some the impressions received were not lasting. There was another class who did not at the time express their convictions, but who, having searched the Scriptures for themselves, at a future time became fearless supporters of the Reformation.

The elector Frederick had looked forward anxiously to Luther's appearance before the Diet, and with deep emotion he listened to his speech. With joy and pride he witnessed the doctor's courage, firmness, and self-possession, and determined to stand more firmly in his defense. He contrasted the parties in contest, and saw that the wisdom of popes, kings, and prelates had been brought to nought by the power of truth. The papacy had sustained a defeat which would be felt among all nations and in all ages.

As the legate perceived the effect produced by Luther's speech, he feared, as never before, for the security of the Romish power, and resolved to employ every means at his command to effect the Reformer's overthrow. With all the eloquence and diplomatic skill for which he was so eminently distinguished, he represented to the youthful emperor the folly and danger of sacrificing, in the cause of an insignificant monk, the friendship and support of the powerful see of Rome.

His words were not without effect. On the day following Luther's answer, Charles caused a message to be presented to the Diet, announcing his determination to carry out the policy of his predecessors to maintain and protect the Catholic religion. Since Luther had refused to renounce his errors, the most vigorous measures should be employed against him and the heresies he taught. "A single monk, misled by his own folly, has risen against the faith of Christendom. To stay such impiety, I will sacrifice my kingdoms, my treasures, my friends, my body, my blood, my soul, and my life. I am about to dismiss the Augustine Luther, forbidding him to cause the least disorder among the people; I shall then proceed against him and his adherents as contumacious heretics, by excommunication, by interdict, and by every means calculated to destroy them. I call on the members of the states to behave like faithful Christians."-- Ibid., b. 7, ch. 9. Nevertheless the emperor declared that Luther's safe-conduct must be respected, and that before proceedings against him could be instituted, he must be allowed to reach his home in safety.

Two conflicting opinions were now urged by the members of the Diet. The emissaries and representatives of the pope again demanded that the Reformer's safe-conduct should be disregarded. "The Rhine," they said, "should receive his ashes, as it had received those of John Huss a century ago."-- Ibid., b. 7, ch. 9. But princes of Germany, though themselves papists and avowed enemies to Luther, protested against such a breach of public faith, as a stain upon the honor of the nation. They pointed to the calamities which had followed the death of Huss, and declared that they dared not call down upon Germany, and upon the head of their youthful emperor, a repetition of those terrible evils.

Charles himself, in answer to the base proposal, said: "Though honor and faith should be banished from all the world, they ought to find a refuge in the hearts of princes." -- Ibid., b. 7, ch. 9. He was still further urged by the most bitter of Luther's papal enemies to deal with the Reformer as Sigismund had dealt with Huss--abandon him to the mercies of the church; but recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V declared: "I should not like to blush like Sigismund."--Lenfant, vol. 1, p. 422.

Yet Charles had deliberately rejected the truths presented by Luther. "I am firmly resolved to imitate the example of my ancestors," wrote the monarch.--D'Aubigne, b. 7, ch. 9. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed.

There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were; consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the word of truth for ourselves. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed down as an inheritance for us, and we are accountable also for the additional light which is now shining upon us from the word of God.

Said Christ of the unbelieving Jews: "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin." John 15:22. The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God's word, His Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, permitted pride and popularity to close his heart against the world's Redeemer; as the trembling Felix bade the messenger of truth, "Go thy way for this time; when I have a convenient season, I will call for thee;" as the proud Agrippa confessed, "Almost thou persuadest me to be a Christian" (Acts 24:25; 26:28), yet turned away from the Heaven-sent message--so had Charles V, yielding to the dictates of worldly pride and policy, decided to reject the light of truth.

Rumors of the designs against Luther were widely circulated, causing great excitement throughout the city. The Reformer had made many friends, who, knowing the treacherous cruelty of Rome toward all who dared expose her corruptions, resolved that he should not be sacrificed. Hundreds of nobles pledged themselves to protect him. Not a few openly denounced the royal message of evincing a weak submission to the controlling power of Rome. On the gates of houses and in public places, placards were posted, some condemning and others sustaining Luther. On one of these were written merely the significant words of the wise man: "Woe to thee, O land, when thy king is a child." Ecclesiastes 10:16. The popular enthusiasm in Luther's favor throughout all Germany convinced both the emperor and the Diet that any injustice shown him would endanger the peace of the empire and even the stability of the throne.

Frederick of Saxony maintained a studied reserve, carefully concealing his real feelings toward the Reformer, while at the same time he guarded him with tireless vigilance, watching all his movements and all those of his enemies. But there were many who made no attempt to conceal their sympathy with Luther. He was visited by princes, counts, barons, and other persons of distinction, both lay and ecclesiastical. "The doctor's little room," wrote Spalatin, "could not contain all the visitors who presented themselves."-- Martyn, vol. 1, p. 404. The people gazed upon him as if he were more than human. Even those who had no faith in his doctrines could not but admire that lofty integrity which led him to brave death rather than violate his conscience.

Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils he would soon be banished from the empire and would have no defense. To this appeal Luther answered: "The gospel of Christ cannot be preached without offense. . . . Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth? No; I would rather give up my body, my blood, and my life."-- D'Aubigne, b. 7, ch. 10.

Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. "I consent," said he in reply, "with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of God for their standard. Men have nothing to do but to obey it. Do not offer violence to my conscience, which is bound and chained up with the Holy Scriptures."-- Ibid., b. 7, ch. 10.
To another appeal he said: "I consent to renounce my safe-conduct. I place my person and my life in the emperor's hands, but the word of God--never!"-- Ibid., b. 7, ch. 10. He stated his willingness to submit to the decision of a general council, but only on condition that the council be required to decide according to the Scriptures. "In what concerns the word of God and the faith," he added, "every Christian is as good a judge as the pope, though supported by a million councils, can be for him."--Martyn, vol. 1, p. 410. Both friends and foes were at last convinced that further effort for reconciliation would be useless.

Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church, and beginning a new and better era. The influence of this one man, who dared to think and act for himself in religious matters, was to affect the church and the world, not only in his own time, but in all future generations. His firmness and fidelity would strengthen all, to the close of time, who should pass through a similar experience. The power and majesty of God stood forth above the counsel of men, above the mighty power of Satan.

Luther was soon commanded by the authority of the emperor to return home, and he knew that this notice would be speedily followed by his condemnation. Threatening clouds overhung his path; but as he departed from Worms, his heart was filled with joy and praise. "The devil himself," said he, "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, b. 7, ch. 11.

After his departure, still desirous that his firmness should not be mistaken for rebellion, Luther wrote to the emperor. "God, who is the searcher of hearts, is my witness," he said, "that I am ready most earnestly to obey your majesty, in honor or in dishonor, in life or in death, and with no exception save the word of God, by which man lives. In all the affairs of this present life, my fidelity shall be unshaken, for here to lose or to gain is of no consequence to salvation. But when eternal interests are concerned, God wills not that man should submit unto man. For such submission in spiritual matters is a real worship, and ought to be rendered solely to the Creator."-- Ibid., b. 7, ch. 11.

On the journey from Worms, Luther's reception was even more flattering than during his progress thither. Princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and, notwithstanding the imperial prohibition, he again entered the pulpit. "I never pledged myself to chain up the word of God," he said, "nor will I." --Martyn, vol. 1, p. 420.

He had not been long absent from Worms, when the papists prevailed upon the emperor to issue an edict against him. In this decree Luther was denounced as "Satan himself under the form of a man and dressed in a monk's frock."-- D'Aubigne, b. 7, ch. 11. It was commanded that as soon as his safe-conduct should expire, measures be taken to stop his work. All persons were forbidden to harbor him, to give him food or drink, or by word or act, in public or private, to aid or abet him. He was to be seized wherever he might be, and delivered to the authorities. His adherents also were to be imprisoned and their property confiscated. His writings were to be destroyed, and, finally, all who should dare to act contrary to this decree were included in its condemnation.
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The elector of Saxony and the princes most friendly to Luther had left Worms soon after his departure, and the emperor's decree received the sanction of the Diet. Now the Romanists were jubilant. They considered the fate of the Reformation sealed.

God had provided a way of escape for His servant in this hour of peril. A vigilant eye had followed Luther's movements, and a true and noble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. God gave wisdom to Frederick of Saxony to devise a plan for the Reformer's preservation. With the co-operation of true friends the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. Both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted. This ignorance was not without design; so long as the elector knew nothing of Luther's whereabouts, he could reveal nothing. He satisfied himself that the Reformer was safe, and with this knowledge he was content.

Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about to be extinguished. But instead of this, the Reformer was filling his lamp from the storehouse of truth; and its light was to shine forth with brighter radiance.

In the friendly security of the Wartburg, Luther for a time rejoiced in his release from the heat and turmoil of battle. But he could not long find satisfaction in quiet and repose. Accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In those solitary days the condition of the church rose up before him, and he cried in despair. "Alas! there is no one in this latter day of His anger, to stand like a wall before the Lord, and save Israel!"-- Ibid., b. 9, ch. 2. Again, his thoughts returned to himself, and he feared being charged with cowardice in withdrawing from the contest. Then he reproached himself for his indolence and self-indulgence. Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. His pen was never idle. While his enemies flattered themselves that he was silenced, they were astonished and confused by tangible proof that he was still active. A host of tracts, issuing from his pen, circulated throughout Germany. He also performed a most important service for his countrymen by translating the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel and rebuke the sins and errors of the times.

But it was not merely to preserve Luther from the wrath of his enemies, nor even to afford him a season of quiet for these important labors, that God had withdrawn His servant from the stage of public life. There were results more precious than these to be secured. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports and shut out from human praise. He was thus saved from the pride and self-confidence that are so often caused by success. By suffering and humiliation he was prepared again to walk safely upon the dizzy heights to which he had been so suddenly exalted.

As men rejoice in the freedom which the truth brings them, they are inclined to extol those whom God has employed to break the chains of error and superstition. Satan seeks to divert men's thoughts and affections from God, and to fix them upon human agencies; he leads them to honor the mere instrument and to ignore the Hand that directs all the events of providence. Too often religious leaders who are thus praised and reverenced lose sight of their dependence upon God and are led to trust in themselves. As a result they seek to control the minds and consciences of the people, who are disposed to look to them for guidance instead of looking to the word of God. The work of reform is often retarded because of this spirit indulged by its supporters. From this danger, God would guard the cause of the Reformation. He desired that work to receive, not the impress of man, but that of God. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.