Luther's mysterious disappearance upset all of Germany. Wild rumors circulated, and many people believed he had been murdered. There was great mourning, and many took solemn vows to avenge his death.5TC 111.2

At first Luther's enemies rejoiced at his supposed death, but they were filled with fear when they learned that he had become a captive. “The only remaining way to save ourselves,” one of them said, “is to light torches and hunt for Luther through the whole world, to restore him to the nation that is calling for him.”^{1J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 1.} The news that he was safe, though a prisoner, calmed the people, while they read his writings more eagerly than ever before. Increasing numbers took sides with the heroic man who had defended the Word of God.5TC 111.3

The seed Luther had sown sprang up everywhere. His absence accomplished a work that his presence would have failed to do. Now that their great leader was removed, other laborers stepped forward so that the work that had begun so nobly would not be held back.5TC 112.1

Satan now tried to deceive and destroy the people by palming off on them a counterfeit in place of the true work. Just as there were false christs in the first century, so there arose false prophets in the sixteenth.5TC 112.2

A few men imagined that they had received special revelations from Heaven and that God had commissioned them to carry forward the Reformation which, they claimed, Luther had only feebly begun. Actually, they were undoing the work that he had accomplished. They rejected the principle of the Reformation—that the Word of God is the all-sufficient rule of faith and practice. In place of that unerring guide, they substituted the uncertain standard of their own feelings and impressions.5TC 112.3

People who were naturally inclined to fanaticism united with them. The deeds of these extremists created considerable excitement. Luther had stirred the people to feel the need of reform, and now some really honest persons were misled by the false claims of the new “prophets.”5TC 112.4

The leaders of the movement urged their claims on Melanchthon: “God has sent us to instruct the people. We have held direct conversations with the Lord; we know what will happen. In a word, we are apostles and prophets, and we appeal to Dr. Luther.”5TC 112.5

The Reformers were perplexed. Melanchthon said: “There are indeed extraordinary spirits in these men; but what spirits? ... On the one hand, let us beware of quenching the Spirit of God, and on the other, of being led astray by the spirit of Satan.”^{2J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 7.}5TC 112.6

The Fruit of the New Teaching Becomes Visible

The false prophets led the people to neglect the Bible or to cast it aside completely. Students, throwing off all restraint, left their studies and withdrew from the university. The men who thought that they were fit to revive and control the work of the Reformation succeeded only in bringing it nearly to ruin. Rome's supporters now regained their confidence and exclaimed triumphantly, “One last struggle, and all will be ours.”5TC 112.7

At the Wartburg castle, Luther heard about what had happened. He said with deep concern, “I always expected that Satan would send us this plague.”^{3J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 7.} He recognized the true character of those pretended “prophets.” The opposition of the pope and the emperor had not caused such great perplexity and distress as these developments had. The professed “friends” of the Reformation had become its worst enemies, stirring up strife and creating confusion.5TC 113.1

The Spirit of God had urged Luther forward and had carried him beyond himself. Yet he often trembled over the results his work might have: “If I knew that my doctrine injured one person, one single person, however lowly and obscure—which it cannot, for it is the gospel itself—I would rather die ten times than not retract it.”^{4J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 7.}5TC 113.2

Wittenberg itself was falling under the power of fanaticism and lawlessness, and all over Germany Luther's enemies were blaming him for it. In bitter anguish he asked, “Is this, then, going to be the end of this great work of the Reformation?” But as he wrestled with God in prayer, peace flowed into his heart. “The work is not mine, but Yours,” he said. But he determined to return to Wittenberg.5TC 113.3

He was under the empire's condemnation. Enemies were free to kill him, friends forbidden to shelter him. But he saw that the work of the gospel was in danger, and he went out fearlessly in the name of the Lord to battle for truth. In a letter to the elector, Luther wrote: “I am going to Wittenberg under a protection far higher than that of princes and electors. I am not asking for your highness's support, and far from wanting your protection, I would rather protect you myself.... There is no sword that can help this cause along. God alone must do everything.” In a second letter, Luther added: “I am ready to receive the displeasure of your highness and the anger of the whole world. Are not the Wittenbergers my sheep? And if necessary, shouldn’t I expose myself to death for their sakes?”^{5J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 8.}5TC 113.4

The Power of the Word

The news soon spread through Wittenberg that Luther had returned and was to preach. The church was filled. With great wisdom and gentleness he instructed and reproved:5TC 114.1

“The mass is a bad thing. God is opposed to it, and it ought to be abolished.... But we must not tear anyone from it by force.... God's ... word must act, and not we.... We have a right to speak; we do not have the right to act. Let us preach; the rest belongs to God. If I were to use force, what would I gain? God takes hold of the heart, and when He conquers it, all is won....5TC 114.2

“I will preach, discuss, and write, but I will force none, for faith is a voluntary act.... I stood up against the pope, indulgences, and those who supported the papacy, but without violence or rioting. I put forward God's word; I preached and wrote—this was all I did. And yet while I was asleep, ... the word that I had preached overthrew the papal system, so that neither prince nor emperor has done it as much harm. And yet I did nothing. The word alone did it all.”^{6J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 8.} The Word of God broke the spell of fanatical excitement. The gospel brought misguided people back into the way of truth.5TC 114.3

Several years later the fanaticism broke out with more terrible results. Luther said: “To them the Holy Scriptures were no more than a dead letter, and they all began to cry, ‘The Spirit! the Spirit!’ But most assuredly I will not follow where their spirit leads them.”^{7J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 10, chapter 10.}5TC 114.4

Thomas Münzer, the most active of the fanatics, was a man with considerable ability, but he had not learned true religion. “He was possessed with a desire to reform the world, and forgot, as all fanatics do, that the reformation should begin with himself.”^{8J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 8.} He was unwilling to be second, even to Luther. He claimed that God Himself had commissioned him to introduce the true reform: “He who possesses this spirit, possesses the true faith, even if he never sees the Scriptures in his life.”^{9J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 10, chapter 10.}5TC 114.5

The fanatical teachers allowed themselves to be governed by impressions, taking every thought and impulse as the voice of God. Some even burned their Bibles. Thousands of people received Münzer's doctrines. He soon declared that those who obeyed princes were trying to serve both God and Satan.5TC 114.6

Münzer's revolutionary teachings led the people to break away from all control. Terrible scenes of conflict followed, and the fields of Germany were drenched with blood.5TC 115.1

Luther Experiences Agony of Soul

The princes who favored the pope declared that the rebellion was the fruit of Luther's doctrines. This charge brought the Reformer great distress—that the cause of truth should be disgraced by being classed with the worst fanaticism. On the other hand, the leaders in the revolt hated Luther. He had not only denied their claims to divine inspiration, but had called them rebels against the civil authority. In retaliation they denounced him as an evil pretender.5TC 115.2

Rome's supporters expected to see the downfall of the Reformation. And they blamed Luther even for the errors that he had tried most earnestly to correct. The fanatical party, falsely claiming to have been treated unjustly, gained sympathy. People began to regard them as martyrs. In this way the ones opposed to the Reformation received both sympathy and praise. This was the work of the same spirit of rebellion that first showed its face in heaven.5TC 115.3

Satan is constantly trying to deceive people and lead them to call sin righteousness and righteousness sin. Counterfeit holiness, false sanctification, still exhibits the same spirit as in the days of Luther, diverting minds from Scripture and leading people to follow feelings and impressions rather than the law of God.5TC 115.4

Fearlessly Luther defended the gospel from attack. With the Word of God he warred against the pope's usurped authority, while he stood firm as a rock against the fanaticism that tried to join itself to the Reformation.5TC 115.5

Both of these opposing elements set aside the Holy Scriptures, exalting human wisdom as the source of truth. Rationalism idolizes reason and makes it the standard for religion. Romanism claims an unbroken line of inspiration from the apostles, giving it the opportunity to conceal extravagance and corruption under the “apostolic” commission. The inspiration that Münzer claimed came from the mists of his imagination. True Christianity receives the Word of God as the test of all inspiration.5TC 115.6

When he returned from Wartburg, Luther completed his translation of the New Testament, and soon the gospel went to the people of Germany in their own language. Everyone who loved the truth received this translation received with great joy.5TC 116.1

The priests were alarmed at the thought that the common people would now be able to discuss God's Word with them, which would expose their own ignorance. Rome used all her authority to prevent the Scriptures from spreading. But the more she prohibited the Bible, the more the people wanted to know what it really taught. All who could read carried it around with them and were not content until they had memorized large portions of it. Luther immediately began to translate the Old Testament.5TC 116.2

Luther's writings found a welcome in both city and village. “What Luther and his friends composed, others circulated. Monks who were convinced that their monastic vows were unlawful, but who were too ignorant to proclaim the word of God, ... sold the books of Luther and his friends. Germany soon swarmed with these bold book salesmen.”^{10J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 11.}5TC 116.3

Bible Study Everywhere

At night the teachers of the village schools read aloud to little groups gathered by the fireside. Each time, some hearts would be convicted of the truth. “The entrance of Your words gives light; it gives understanding to the simple” (Psalm 119:130).5TC 116.4

The pope's followers who had left the study of the Scriptures to the priests and monks now called for them to disprove the new teachings. But, ignorant of the Scriptures, the priests and friars were totally defeated. “Unfortunately,” said a Catholic writer, “Luther had persuaded his followers to put no faith in any other guide than the Holy Scriptures.”^{11J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 9, chapter 11.} Crowds would gather to hear men with little education preach the truth. The shameful ignorance of great men became obvious as the simple teachings of God's Word refuted their arguments. Laborers, soldiers, women, and even children were better acquainted with the Bible than priests and educated scholars were.5TC 116.5

Noble-minded youths devoted themselves to study, investigating Scripture and becoming familiar with the masterpieces of antiquity. Possessing active minds and brave hearts, these young men soon acquired knowledge so great that for a long time no one could compete with them. In the new teachings, the people had found what satisfied the desires of their hearts, and they turned away from those who had fed them for so long with the worthless husks of superstitious rites and human traditions.5TC 117.1

When persecution broke out against the teachers of the truth, they followed the words of Christ: “When they persecute you in this city, flee to another” (Matthew 10:23). Somewhere the fugitives would find a hospitable door opened to them, and they would preach Christ, sometimes in the church or in private houses or in the open air. The truth spread with irresistible power.5TC 117.2

Church and civil authorities resorted to imprisonment, torture, fire, and sword, but without success. Thousands of believers sealed their faith with their blood, and yet persecution served only to extend the truth. The fanaticism that Satan tried to unite with it resulted in making more clear the contrast between the work of Satan and the work of God.5TC 117.3

Chapter 9—Light Kindled in Switzerland

Chapter 11—The Protest of the Princes