Review Questions.—(a) How early did the apostasy begin? (b) When were church and state first united? (c) When was the Papacy fully set up? (d) What was its character, and how long did it continue a persecuting power? (e) What caused its persecuting power to cease?
1. By what great movement was the influence of the Papacy over the nations weakened? Ans.—By the great Protestant Reformation of the sixteenth century.
2. In what country and under what servant of God was the Reformation most prominent? Ans.—In Germany, under Martin Luther. See note.
3. On what two great principles was the Reformation based?
Ans.—“The principles contained in the celebrated protest [at the Diet of Spires] on the 19th of April, 1529, constitute the very essence of Protestantism. Now this protest opposes two abuses of man in matters of faith; the first is the intrusion of the civil magistrate; and the second, the arbitrary authority of the church. Instead of these abuses, Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says, with the prophets and apostles, ‘We must obey God rather than man.’ In the presence of the crown of Charles the Fifth [civil authority] it uplifts the crown of Jesus Christ. But it goes further; it lays down the principle that all human teaching should be subordinate to the oracles of God.” —D’Aubigné, Hist. Ref., book 13, chap. 6.
4. What was the language of the protest as regards the faith of others?
Ans.—“We form no judgment on that which concerns you, most dear lords; and we are content to pray God daily that he will bring us all to unity of faith in truth, charity, and holiness, through Jesus Christ, our throne of grace, and our only Mediator.” —Id., Protest of Spires, par. 8.
5. How, in their view, was the commandment of God and their soul’s salvation affected by numbers?
Ans.—“It concerns the glory of God and the salvation of our souls, and that in such matters we ought to have regard, above all, to the commandment of God, who is King of kings and Lord of lords, each of us rendering him account for himself, without caring the least in the world about majority or minority.” —Id., Protest of Spires, par. 7.
6. What did Luther say as regards the matter of force in religion?
Ans.—“I have made it my earnest prayer that the German princes would oppose the Romans by the wisdom of their counsel, not by the sword.” —Id., book 7, par. 40. Luther asked only protection for himself equally with all others.
7. What does a Protestant authority say of the Protestant standard?
Ans.—“The Bible, I say, the Bible only, is the religion of Protestants. Nor is it of any account in the estimation of the genuine Protestant how early a doctrine originated if it is not found in the Bible. He learns from the New Testament itself that there were errors in the times of the apostles, and that their pens were frequently employed in combating those errors. . . . The consistent and true-hearted Protestant, standing upon this rock, ‘the Bible and the Bible only,’ can admit no doctrine upon the authority of tradition; . . . he who receives a single doctrine on the mere authority of tradition, let him be called by what name he will, by so doing, steps down from the Protestant rock, passes over the line which separates Protestantism from popery, and can give no valid reason why he should not receive all the earlier doctrines and ceremonies of Romanism, upon the same authority.” —Dowling’s History of Romanism, book 2, chap. 1.
8. What further testimony does the historian bear as to the basis of true Protestantism?
Ans.—“The Reformation was accomplished in the name of a spiritual principle. It had proclaimed for its teacher the word of God; for salvation, faith; for king, Jesus Christ; for arms, the Holy Ghost; and had by these very means rejected all worldly elements. Rome had been established by the law of a carnal commandment; the Reformation, by the power of an endless life.” —D’Aubigné’s History of Reformation, book 14, par. 1.
9. What power alone could it bring to bear upon rulers and people?
Ans.—“Thus one of the greatest tasks of the sixteenth century was to restore the spiritual element to its rights. The Gospel of the Reformers had nothing to do with the world and with politics. While the Roman hierarchy had become a matter of diplomacy and a court intrigue, the Reformation was destined to exercise no other influence over princes and people than that which proceeds from the Gospel of peace.” —Id., par. 3.
10. Was the principle of the separation of church and state a Gospel principle?
“And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.” Mark 12:17.
11. What did Jesus say with reference to the use of carnal means for the promotion of the Gospel?
“Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.” Matt. 26:52.
12. By what means only was his cause to be advanced?
“Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts.” Zech. 4:6.
“By pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left.” 2 Cor. 6:6, 7.
13. Why could not the kingdom of God be carried forward by carnal means?
“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence.” John 18:36.
14. Why is it impossible for carnal men and means to enforce the law of God?
“For we know that the law is spiritual: but I am carnal, sold under sin.” Rom. 7:14.
15. In what realm does the real Christian warfare exist?
“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” 2 Cor. 10:5.
16. What weapons, then, are to be used?
“For though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.)” Verses 3, 4. See also Eph. 6:13–17.
17. What, therefore, is the duty of the servant of Christ with respect to others?
“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” “Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.” “Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.” 2 Cor. 5:20; 5:11; 1:24.
“Neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:3.
18. What rebuke did Christ give to those who demanded of him, and who themselves assumed, magisterial power?
“And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you.” “And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.” Luke 12:13, 14; 9:52–55. See also Matt. 20:20–28.
19. In short, therefore, what is the object of Christ and his church?
“For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.” Luke 9:56.
“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Matt. 20:28.
20. Does the Gospel condemn those even who do not believe in Christ?
“And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.” John 12:47.
21. What is the attitude of Christians toward rulers?
“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour.” 1 Tim. 2:1–3.
“Submit yourselves to every ordinance of man for the Lord’s sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men; as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.” 1 Peter 2:13–17.
22. Yet when human laws conflict with God’s law, what is the Christian’s duty?
“But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” “Then Peter and the other apostles answered and said, We ought to obey God rather than men.” Acts 4:19; 5:29.
23. On what, therefore, were the principles of the Protestant Reformation based? Ans.—The everlasting Gospel. Rev. 14:6.
24. If these principles had been followed, what would have been the result?
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” John 17:21–23. See also Acts 4:32, first clause.
NOTE
THE Reformation was not confined to Germany. It permeated all Europe, aroused the wrath of the Papacy, and brought upon the Christians greater persecution. Reaction from this persecution came when France was depopulated of its best souls, when all Europe was torn, distracted, and weakened, when the mystery of iniquity was revealed in its wickedness. The refuge for the oppressed of all was opened in an unknown part of the world—America. “The earth helped the woman.” Rev. 12:16. In 1776 Maria Therese, empress of Austria, issued a decree that all Christians should be tolerated. Shortly after this (A.D. 1798) the persecuting power of the Papacy was taken away.
