第06章 路德与罗马教决裂
§1
第六章 路德与罗马教决裂
§2
Chapter 6—Luther’s Separation from Rome
§3
在一切蒙召引领教会脱离教皇制度的黑暗而走向更纯洁之信仰的人中，马丁路德是站在最前列的。他是一个火热，殷切，忠实的人。除了上帝之外，他别无畏惧。除了圣经之外，他不承认任何其他标准为宗教信仰的基础。路德确是当时代所需要的人物。藉着他，上帝在改革教会和光照全世界的事上，成就了一番伟大的工作。{4SP 94.1}
§4
Foremost among those who were called to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him, God accomplished a great work for the reformation of the church and the enlightenment of the world. {4SP 94.1}
§5
路德象其他的福音先锋一样，出身是穷苦的。他的童年是在德国一个平凡的乡民家里度过的。他的父亲每日在矿穴里作苦工，藉以供给路德的教育费。父亲原要他作一个律师；但上帝的旨意是要使他成为一个建筑师，为祂建造一座圣殿，这殿要经过多少世纪的建造才能完成。艰苦，穷困和严格的锻炼乃是那无穷智慧的主为路德所预备的学校。这一切将要给他一种必要的准备，使他能胜任一生的使命。{4SP 94.2}
§6
Like the first heralds of the gospel, Luther sprung from the ranks of poverty. His early years were spent in the humble home of a German peasant. By daily toil as a miner, his father earned the means for his education. He intended him for a lawyer; but God designed to make him a builder in the great temple that was rising so slowly through the centuries. Hardship, privation, and severe discipline were the school in which Infinite Wisdom prepared Luther for the important mission of his life. {4SP 94.2}
§7
路德的父亲有坚强而活泼的心志，雄伟的魄力，和诚实，果断，豪爽的天性。他只知忠于人生的本分，从来不考虑后果如何。他那高超的见识使他不信任当时代的修道院制度。所以当路德没有得到父亲同意而进入修道院时，他父亲就大为不悦。两年之后，父子间的感情方得恢复，但他父亲的意见并没有改变。{4SP 94.3}
§8
Luther’s father was a man of strong and active mind, and great force of character, honest, resolute, and straightforward. He was true to his convictions of duty, let the consequences be what they might. His sterling good sense led him to regard the monastic system with distrust. He was highly displeased when Luther, without his consent, entered a monastery; and it was two years before the father was reconciled to his son, and even then his opinions remained the same. {4SP 94.3}
§9
路德的父母对儿女的教育和训练是很关心的。他们总设法教训儿女关于认识上帝的知识和基督徒道德的操练。他时常听见父亲为他祈祷，要他记念主的名，并帮助推进祂的真理。父母殷切地利用他们辛劳生活所能给他们的一点机会，来追求道德和文化方面的造就。他们认真而恒切地准备他们的儿女过一种虔诚而有用的生活。他们的坚忍和毅力有时会使他们过于严格。路德自己虽然感觉父母在某些方面是做错了，但他认为在他们管教儿女的方法上，优点总比缺点多。{4SP 95.1}
§10
Luther’s parents bestowed great care upon the education and training of their children. They endeavored to instruct them in the knowledge of God and the practice of Christian virtues. The father’s prayer often ascended in the hearing of his son, that the child might remember the name of the Lord, and one day aid in the advancement of his truth. Every advantage for moral or intellectual culture which their life of toil permitted them to enjoy, was eagerly improved by these parents. Their efforts were earnest and persevering to prepare their children for a life of piety and usefulness. With their firmness and strength of character they sometimes exercised too great severity; but the Reformer himself, though conscious that in some respects they had erred, found in their discipline more to approve than to condemn. {4SP 95.1}
§11
路德年纪很小就上学了，他在学校里屡受虐待，甚至挨打。那时他的父母非常穷困，甚至他从家里走到邻近的村镇去上学的时候，有一度必须挨家唱歌讨一口饭吃，并且还要时常挨饿。再者，当时宗教界所流行的迷信观念使他心中充满恐惧。他往往在夜间心情沉重地睡下去，战战兢兢地眺望着黑暗的将来。他没有认明上帝是一位慈爱的天父，只晓得祂是一个严厉，无情的审判者，一个残酷的暴君，因而恐怖不已。路德虽然受到如此繁多而沉重的折磨，但他仍毅然向前迈进，决心达到道德和文化的崇高标准。{4SP 95.2}
§12
At school, where he was sent at an early age, Luther was treated with harshness and even violence. So great was the poverty of his parents, that for a time he was obliged to obtain his food by singing from door to door, and he often suffered from hunger. The gloomy, superstitious ideas of religion then prevailing filled him with fear. He would lie down at night with a sorrowful heart, looking forward with trembling to the dark future, and in constant terror at the thought of God as a stern, unrelenting judge, a cruel tyrant, rather than a kind heavenly Father. Yet under so many and so great discouragements, Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which he had determined to attain. {4SP 95.2}
§13
他渴求知识；他那认真而务实的性格使他喜爱切实和有用的事，而轻看虚浮和肤浅的事。他十八岁入了艾尔福特大学。那时他的家境已经好转，他的前途比早年更为光明了。他的父母经过多年的勤俭生活，已经有了一点积蓄，所以能供给他的费用。同时，他和几个贤明朋友的来往多少消除了他早期教育的恶影响。他在大学里专心研读最好的文学作品，并殷勤地将其中最有价值的思想存记在心，把智者的智慧化成自己的。他具有坚强的记忆力，活泼的想象力，和敏锐的理解力，再加上孜孜不倦的研究，他很快的就扶摇直上，脱颖而出。{4SP 96.1}
§14
He thirsted for knowledge, and the earnest and practical character of his mind led him to desire the solid and useful rather than the showy and superficial. When, at the age of eighteen, he entered the University of Erfurth, his situation was more favorable and his prospects brighter than in his earlier years. His parents having by thrift and industry acquired a competence, they were able to render him all needed assistance. And the influence of judicious friends had somewhat lessened the gloomy effects of his former training. He now diligently applied himself to the study of the best authors, enriching his understanding with their most weighty thoughts, and making the wisdom of the wise his own. A retentive memory, a vivid imagination, strong reasoning powers, and energetic application to study, soon won for him the foremost rank among his associates. {4SP 96.1}
§15
路德有敬畏耶和华的心，这足以使他的心志坚强，并在上帝面前深切自卑。他一直感觉到自己需要上帝的帮助，所以在每一天的开始，他总要先作祷告，同时他心中不住地祈求上天的引领和帮助。他常说：“祷告好，就是研究好的先决条件”。{4SP 96.2}
§16
The fear of the Lord dwelt in the heart of Luther, enabling him to maintain his steadfastness of purpose, and leading him to deep humility before God. He had an abiding sense of his dependence upon divine aid, and he did not fail to begin each day with prayer, while his heart was continually breathing a petition for guidance and support. “To pray well,” he often said, “is the better half of study.” {4SP 96.2}
§17
有一天路德在大学的图书馆里翻阅图书，偶然发现了一本拉丁文圣经。他固然在礼拜聚会时听过领会的人朗诵福音书和新约书信中的几段话，但他以为这几段话就是圣经的全部内容了。这时是他平生第一次看到一部完整的圣经。于是他心中百感交集，恭敬而惊奇地逐页翻阅。他思潮起伏，情不自禁地亲自读到了生命之道。他一面读着，一面感叹道：“惟愿上帝给我这样一本书作我自己的宝贝！”有天上的使者在他身边，并有从上帝宝座那里来的亮光向他的悟性照明真理的宝藏。固然，他向来是不敢得罪上帝的；但现在他深深觉悟到自己是一个罪人，这种觉悟是他从来所没有过的。{4SP 96.3}
§18
While one day examining the books in the library of the university, Luther discovered a Latin Bible. He had before heard fragments of the Gospels and Epistles at public worship, and he thought that they were the whole of God’s word. Now, for the first time, he looked upon the whole Bible. With mingled awe and wonder he turned the sacred pages; with quickened pulse and throbbing heart he read for himself the words of life, pausing now and then to exclaim, “Oh, if God would give me such a book for my own!” Angels of Heaven were by his side, and rays of light from the throne of God revealed the treasures of truth to his understanding. He had ever feared to offend God, but now the deep conviction of his condition as a sinner took hold upon him as never before. {4SP 96.3}
§19
路德由于诚心要摆脱罪担，并与上帝和好，就终于入了修道院，打算终身作修道士。他必须在修道院里从事最卑微的苦工，并挨家讨饭。在他那青年时期，他的本性爱好人的尊敬和重视，所以这种卑微的工作使他精神上非常痛苦；但他耐心地忍受了这种屈辱，并相信他之所以必须忍受这一切，乃是因为自己的罪。{4SP 97.1}
§20
An earnest desire to be free from sin and to find peace with God, led him at last to enter a cloister, and devote himself to a monastic life. Here he was required to perform the lowest drudgery, and to beg from house to house. He was at an age when respect and appreciation are most eagerly craved, and these menial offices were deeply mortifying to his natural feelings; but he patiently endured this humiliation, believing that it was necessary because of his sins. {4SP 97.1}
§21
路德在每日劳作上所余下来的光阴，他都用来学习，甚至废寝忘餐，专心研读。他所最喜爱研究的乃是圣经。他在修道院里见到一部圣经，是用链锁在墙上的。他便时常到那里去阅读。当他对罪恶的感悟加深时，他便设法靠自己的行为取得赦免和平安。于是他自己过一种非常严格的生活，企图藉禁食，夜半的祈祷和肉体上的鞭伤来抑制本性的罪恶。为了成圣和获得天国，他不惜作出任何牺牲。由于他这种痛苦的锻炼，他的体力衰弱了，甚至时常晕倒痉挛。后来他一直未能完全摆脱这种病害的影响。但即使这样努力苦修，他那痛苦的心灵始终没有得到平安。最后他被逼得几乎要绝望了。{4SP 97.2}
§22
Every moment that could be spared from his daily duties, he employed in study, robbing himself of sleep, and grudging even the moments spent at his humble meals. Above everything else he delighted in the study of God’s word. He had found a Bible chained to the convent wall, and to this he often repaired. As his convictions of sin deepened, he sought by his own works to obtain pardon and peace. He led a most rigorous life, endeavoring to crucify the flesh by fastings, watchings, and scourgings. He shrank from no sacrifice to become holy and gain Heaven. As the result of this painful discipline, he lost strength, and suffered from fainting spasms, from the effects of which he never fully recovered. But with all his efforts, his burdened soul found no relief. He was at last driven to the verge of despair. {4SP 97.2}
§23
在路德看来一切都没有希望的时候，上帝兴起了一个朋友来帮助他。虔诚的斯道庇兹把上帝的道向他讲明了，劝他不要看自己，也不要一直想念那违犯上帝律法所必招致的刑罚，而要仰望赦免他罪愆的救主耶稣。“不要为自己的罪而加害己身，只要把自己完全交在救赎主的怀抱里。要信靠祂，信靠祂一生的义，信靠祂藉舍命而成就的救赎。……要听从上帝的儿子。祂成了肉身，为要使你得到上帝的恩眷。”“你要爱那先爱你的主”。这位怜爱的使者斯道庇兹就是这样向他讲话。他的话在路德心中留下深刻的印象。经过多次与思想中根深蒂固的错谬斗争，路德终于掌握到真理。他困苦的心灵也就得到平安了。{4SP 98.1}
§24
When it appeared to Luther that all was lost, God raised up a friend and helper for him. The pious Staupitz opened the word of God to Luther’s mind, and bade him look away from himself, cease the contemplation of infinite punishment for the violation of God’s law, and look to Jesus, his sin-pardoning Saviour. “Instead of torturing yourself on account of your sins, cast yourself into the arms of your Redeemer. Trust in him,—in the righteousness of his life,—in the atonement of his death. Listen to the Son of God. He became man to give you the assurance of divine favor. Love him who has first loved you.” Thus spoke this messenger of mercy. His words made a deep impression upon Luther’s mind. After many a struggle with long-cherished errors, he was enabled to grasp the truth, and peace came to his troubled soul. {4SP 98.1}
§25
后来路德被封为神父，又被威丁堡大学聘任为教授，蒙召离开修道院。在大学里，他专心研究原文圣经，又开始讲授圣经，将《诗篇》，福音书和新约书信讲给成群欢喜倾听的人听。他的朋友与师长斯道庇兹劝他到礼拜堂里去讲道；路德却踌躇不前，自觉不配奉基督的名向人宣讲上帝的话。经过了长时期的思想斗争，他终于依从了朋友的劝化。那时他已经是很熟悉圣经的了，而且有上帝的恩典在他身上。他的口才吸引了他的听众。他使真理显得清楚有力，使众人感悟而折服，他的热忱熔化了他们的心。{4SP 98.2}
§26
Luther was ordained a priest, and was called from the cloister to a professorship in the University of Wittemberg. Here he applied himself to the study of the Scriptures in the original tongues. He began to lecture upon the Bible; and the book of Psalms, the Gospels, and the Epistles were opened to the understanding of crowds of delighted listeners. Staupitz, his friend and superior, urged him to ascend the pulpit, and preach the word of God. Luther hesitated, feeling himself unworthy to speak to the people in Christ’s stead. It was only after a long struggle that he yielded to the solicitations of his friends. Already he was mighty in the Scriptures, and the grace of God rested upon him. His eloquence captivated his hearers, the clearness and power with which he presented the truth convinced their understanding, and his deep fervor touched their hearts. {4SP 98.2}
§27
这时路德还是罗马教的忠实信徒，而且根本无意改变这个身份。由于上帝的安排，他得到一次机会旅行往罗马城去。他是徒步前行的，沿途寄宿在各地的修道院。在意大利的一个修道院里，他所看到富裕奢侈的现象使他非常惊奇。那里的修道士既有丰富的收入，便住在壮丽的宅第里，每天过着锦衣玉食的生活。路德便在痛苦矛盾的心境之下，拿这种现象和他自己生活的克己和艰苦作了对照。于是他心中感到非常困惑。{4SP 99.1}
§28
Luther was still a true son of the papal church, and had no thought that he would ever be anything else. In the providence of God he decided to visit Rome. He pursued his journey on foot, lodging at the monasteries on the way. At a convent in Italy he was filled with wonder as he saw the splendor of the apartments, the richness of the dresses, the luxury of the table, the extravagance everywhere. With painful misgivings he contrasted this scene with the self-denial and hardship of his own life. His mind was becoming perplexed. {4SP 99.1}
§29
最后，那坐落在七个山头上的罗马城远远在望了。路德深深感动地俯伏在地喊着说：“神圣的罗马，我问你安”！他随即进了城，拜访了各处的教堂，聆听了那里的神父和修道士们所讲的神迹奇事，并遵守了应守的种种礼节。他到处看见许多令他惊奇而恐慌的事。他看到在各等级的僧侣中普遍存在着罪恶。他听到主教们讲说猥亵的戏语，又因他们可怕亵渎的话而憎厌不已。就是在献弥撒祭的时候，他们还要讲这样的丑话。当他与修道士和平民接触的时候，他所遇到的乃是放荡和淫佚。他无论到何处去，在应当找到圣洁事物的地方，他却遇见了亵慢的事。他后来写道：“在罗马城中所犯的罪恶与暴行令人难以置信。”“如果真有地狱的话，罗马必是造在其上的。各种的罪恶都从这个深渊涌出来。”{4SP 99.2}
§30
At last he beheld in the distance the seven-hilled city. With deep emotion he prostrated himself upon the earth, exclaiming, “Holy Rome, I salute thee!” He entered the city, visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere he looked upon scenes that filled him with astonishment and horror. He saw that iniquity existed among all classes of the clergy. He heard indecent jokes from prelates, and was filled with horror at their awful profanity, even during mass. As he mingled with the monks and citizens, he met dissipation, debauchery. Turn where he would, in the place of sanctity he found profanation. “It is incredible,” he wrote, “what sins and atrocities are committed in Rome.” “If there be a hell, Rome is built above it. It is an abyss whence all sins proceed.” {4SP 99.2}
§31
由于新近颁布的御旨，教皇应许凡是双膝下跪攀登“彼拉多台阶”的人，他们的罪都可以赦免。有一天路德正在攀登这个台阶时，忽然有一个声音象雷霆一样，似乎对他说：“义人必因信得生”（罗1:17）。他立即站了起来，羞愧而惶恐地走了下来。这一节经文在他心上始终没有失去感动力。从那时起，他更清楚地看出，靠自己的行为得救是多么愚妄，并看出自己必须经常信靠基督的功劳。对于罗马教廷的邪恶欺骗，路德的眼睛已经挣开了，而且今后永不会再闭上。当他掉转脚步离开罗马的时候，心也就永远离开罗马了。从那日起，他与罗马之间的距离越来越远，直到他与罗马教会完全决裂为止。{4SP 100.1}
§32
An indulgence had been promised by the pope to all who should ascend on their knees what was known as Pilate’s staircase. Luther was one day performing this act, when suddenly a voice like thunder seemed to say to him, “The just shall live by faith!” He sprung upon his feet in shame and horror, and fled from the scene of his folly. That text never lost its power upon his soul. From that time he saw more clearly than ever before the fallacy of trusting to human works for salvation, and the necessity of constant faith in the merits of Christ. His eyes had been opened, and were never again to be closed, to the Satanic delusions of the papacy. When he turned his face from Rome, he had turned away also in heart, and from that time the separation grew wider, until he severed all connection with the papal church. {4SP 100.1}
§33
路德从罗马回来之后，在威丁堡大学获得神学博士的学位。这时他能比早先更自由地专心研究他所爱的圣经了。他已经发了严肃的誓约，愿意终身专门研究并忠实地传讲上帝的话，而不讲教皇的言论和教训。他已经不再是一个普通的修道士或大学教授，而是正式被任命为讲解圣经的人。他已蒙召作牧人来喂养上帝饥渴慕义的羊群。他坚决地声称，除了那以圣经的权威为基础的教训之外，其他的言论基督徒应当一概拒绝。这句话直接打击到教皇至高权威的基础，并且包含着宗教改革运动的基本原则。{4SP 100.2}
§34
After his return from Rome, Luther received at the University of Wittemberg the degree of doctor of divinity. Now he was at liberty to devote himself, as never before, to the Scriptures that he loved. He had taken a solemn vow to study carefully and to preach with fidelity the word of God, not the sayings and doctrines of the popes, all the days of his life. He was no longer the mere monk or professor, but the authorized herald of the Bible. He had been called as a shepherd to feed the flock of God, that were hungering and thirsting for the truth. He firmly declared that Christians should receive no other doctrines than those which rest on the authority of the Sacred Scriptures. These words struck at the very foundation of papal supremacy. They contained the vital principle of the Reformation. {4SP 100.2}
§35
路德看出高举人的理论过于圣经的教训是多么危险。他无畏地攻击当时一般学者所倡导的背道理论，反对久已控制人心的哲学和神学，说它们不但无益，而且有害。所以他设法使听众的思想脱离当时哲学家和神学家的巧言诡辩，而转向先知与使徒们所陈明的永恒真理。{4SP 100.3}
§36
Luther saw the danger of exalting human theories above the word of God. He fearlessly attacked the speculative infidelity of the schoolmen, and opposed the philosophy and theology which had so long held a controlling influence upon the people. He denounced such studies as not only worthless but pernicious, and sought to turn the minds of his hearers from the sophistries of philosophers and theologians to the eternal truths set forth by prophets and apostles. {4SP 100.3}
§37
路德所传给专心倾听的群众的信息，实在是宝贵的。他们从来没有听过这样的教训。这有关救主之爱的大喜信息，这靠祂赎罪之血而赐赦免与平安的应许，使他们心里充满喜乐和永生的盼望。在威丁堡所燃起的火光必要照到天涯地极，而且要发扬光大，直到末时。{4SP 101.1}
§38
Precious was the message which he bore to the eager crowds that hung upon his words. Never before had such teachings fallen upon their ears. The glad tidings of a Saviour’s love, the assurance of pardon and peace through his atoning blood, rejoiced their hearts, and inspired within them an immortal hope. At Wittemberg a light was kindled whose rays should extend to the uttermost parts of the earth, and which was to increase in brightness to the close of time. {4SP 101.1}
§39
可是光明与黑暗是不能协和的。在真理与邪道之间存在着不可避免的冲突。既要支持并保护这一方，就必须攻击并推翻那一方。我们的救主亲自说过：“我来，并不是叫地上太平，乃是叫地上动刀兵”（太10:34）。在宗教改革运动开始数年之后，路德说道：“上帝并不是引领着我，乃是推着我猛进，带着我前进。我不能支配自己。我很想过些安舒的日子；但总被置于扰攘和革命之中”。况且这时他正被催逼着去参加斗争呢。{4SP 101.2}
§40
But light and darkness cannot harmonize. Between truth and error there is an irrepressible conflict. To uphold and defend the one is to attack and overthrow the other. Our Saviour himself declared, “I came not to send peace, but a sword.” [Matthew 10:34.] Said Luther, a few years after the opening of the Reformation, “God does not conduct, but drives me forward. I am not master of my own actions. I would gladly live in repose, but I am thrown into the midst of tumults and revolutions.” He was now about to be urged into the contest. {4SP 101.2}
§41
罗马教会竟拿上帝的恩典作为商品出卖了。兑换银钱的人（见太21:12）竟把他们的柜台安置在教堂的讲台旁边，而且教堂里面也充满了作买卖之人的喧嚣。罗马教假借在罗马城兴建圣彼得堂的名义，仗着教皇的权柄，公开贩卖赎罪券。他们要拿罪恶的代价来建造一所敬拜上帝的圣殿，──用罪孽的工价奠定它的根基！但结果这用来增进罗马光彩的方法，正好引来了那摧毁她权力和荣誉的最沉重的打击。这一件事招惹了教皇的最坚决而有力的敌人，结果爆发了一次战争，以致震动了教皇的宝座，并几乎把他的三重冠冕从头上震了下来。{4SP 101.3}
§42
The Roman Church had made merchandise of the grace of God. The tables of the money-changers were set up beside her altars, and the air resounded with the shouts of buyers and sellers. Under the plea of raising funds for the erection of St. Peter’s church at Rome, indulgences for sin were publicly offered for sale by the authority of the pope. By the price of crime a temple was to be built up for God’s worship,—the corner-stone laid with the wages of iniquity. But the very means of Rome’s aggrandizement provoked the deadliest blow to her power and greatness. It was this that aroused the most determined and successful of the enemies of popery, and led to the battle which shook the papal throne to its foundation, and jostled the triple crown upon the pontiff’s head. {4SP 101.3}
§43
奉命到德国来贩卖赎罪券的人，名叫帖慈尔。这人犯过滔天的罪行，为社会人士和上帝的律法所不容。现今他居然能逃脱应受的刑罚，并被教会重用，去推进罗马教会那唯利是图的狂妄计划。他厚颜无耻地说了一些最明显的谎言，又讲了许多神话奇事来欺骗一般愚鲁、幼稚和迷信的民众。如果这些人手里有了圣经的话，他们就不至于被欺哄了。可见罗马教不许百姓有圣经，就是为要把他们控制在教廷的势力之下，藉此增加野心的教会领袖们的权力和财富。{4SP 102.1}
§44
The official appointed to conduct the sale of indulgences in Germany—Tetzel by name—had been convicted of the basest offenses against society and against the law of God; but having escaped the punishment due to his crimes, he was employed to further the mercenary and unscrupulous projects of the Romish Church. With great effrontery he repeated the most glaring falsehoods, and related marvelous tales to deceive an ignorant, credulous, and superstitious people. Had they possessed the word of God, they would not have been thus deceived. It was to keep them under the control of the papacy, that they might swell the power and wealth of her ambitious leaders, that the Bible had been withheld from them. {4SP 102.1}
§45
每当帖慈尔到一个城镇的时候，就有一个差役走在前面，宣布说：“上帝和圣父（教皇）的恩典临门了”！于是百姓就出来欢迎这个亵渎上帝的骗子，把他当作从天降临的上帝一样看待。可耻的赎罪券交易便在教堂里开始了，帖慈尔则登上讲台，大事宣传，说赎罪券是上帝最宝贵的恩赐，是赦罪证书，可以预赦购买人将来所犯的一切罪，而且“连悔改也是不必要的”。再者，他向听众保证，赎罪券非但能救活着的人，而且能救死了的人。他们的钱币何时碰到库底，叮当一响，他们所代为付款之死人的灵魂便立即从炼狱里升到天堂。{4SP 102.2}
§46
As Tetzel entered a town, a messenger went before him, announcing, “The grace of God and of the holy father is at your gates.” And the people welcomed the blasphemous pretender as if he were God himself come down from Heaven to them. The infamous traffic was set up in the church, and Tetzel, ascending the pulpit, extolled indulgences as the most precious gift of God. He declared that by virtue of his certificates of pardon, all the sins which the purchaser should afterward desire to commit would be forgiven him, and that even repentance was not indispensable. More than this, he assured his hearers that the indulgences had power to save not only the living but the dead; that the very moment the money should clink against the bottom of his chest, the soul in whose behalf it had been paid would escape from purgatory and make its way to Heaven. {4SP 102.2}
§47
从前行邪术的西门要向使徒购买行奇事的能力时，彼得回答他说：“你的银子和你一同灭亡吧！因你想上帝的恩赐是可以用钱买的”（徒8:20）。但帖慈尔所提供的赎罪券却为千万人所抢购。金子和银子源源不绝地流入他的钱库。一种可以用银钱购买的救恩，确是比那必须藉着悔改，信心，勤勉努力地抗拒并制胜罪恶而得的救恩更容易获取。{4SP 103.1}
§48
When Simon Magus offered to purchase of the apostles the power to work miracles, Peter answered him, “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.” [Acts 8:20.] But Tetzel’s offer was grasped by eager thousands. Gold and silver flowed into his treasury. A salvation that could be bought with money was more easily obtained than that which requires repentance, faith, and diligent effort to resist and overcome sin. {4SP 103.1}
§49
赎罪券的错谬道理曾经被罗马教会一些有学问的敬虔分子所反对，况且有许多人也不相信这种违背理性，并与圣经相抵触的虚谎。虽然当时连作主教的都不敢对这罪恶的交易提出任何抗议；但总有许多人心中颇为不安，而且其中也有不少人恳切询问上帝是否要采取什么方式来洁净祂的教会。{4SP 103.2}
§50
The doctrine of indulgences had been opposed by men of learning and piety in the Romish Church, and there were many who had no faith in pretensions so contrary to both reason and revelation. Yet no bishop dared lift his voice against the fraud and corruption of this iniquitous traffic. The minds of men were becoming disturbed and uneasy, and many eagerly inquired if God would not work through some instrumentality for the purification of his church. {4SP 103.2}
§51
这时路德虽然是一个最严格的罗马教徒，他却因那赎罪券贩子亵慢的妄言而震惊不已。他自己教堂里的许多教徒都买了赎罪券，过了不久，他们便前来向他承认他们的许多罪，并指望得蒙豁免，不是因为他们痛悔前非，决心改过，乃是因为买了赎罪券的缘故。路德不肯向他们宣布豁免，却警告他们，如果他们不真实忏悔，在生活上改过，他们就必死在罪中。于是这些人就大感困恼地回到帖慈尔那里向他诉苦，说，一位奥古斯丁派的修道士不承认他的赎罪券。帖慈尔听了勃然大怒，破口漫骂，在公共广场点起烟火，公然宣布他已经奉了教皇的命令，要将一切胆敢反对他最神圣赎罪券的异端分子活活的烧死。{4SP 104.1}
§52
Luther, though still a papist of the straitest sort, was filled with horror at the blasphemous assumptions of the indulgence-mongers. Many of his own congregation had purchased certificates of pardon, and they soon began to come to their pastor, confessing their various sins, and expecting absolution, not because they were penitent and wished to reform, but on the ground of the indulgence. Luther refused them absolution, and warned them that unless they should repent, and reform their lives, they must perish in their sins. In great perplexity they sought out Tetzel, and informed him that an Augustine monk had treated his letters with contempt. The friar was filled with rage. He uttered the most terrible curses, caused fires to be lighted in the public square, and declared that he had orders from the pope to burn the heretics who dared oppose his most holy indulgences. {4SP 104.1}
§53
这时路德便挺身而出，要为真理斗争了。他常在讲台上发出诚恳严肃的警告。他向人说明罪恶的可憎性，并教训他们，人类决不能靠自己的行为减轻自己的罪愆或逃避其刑罚。罪人惟有向上帝悔改，并笃信基督，才能得救。基督的恩典是不能用银钱购买的；它乃是白白给人的恩赐。他劝人不要买赎罪券，却要凭着信心仰望钉十字架的救赎主。他叙述了自己过去的痛苦经验，说明自己怎样想靠自己自卑和苦修来获得救恩，结果他还是藉着不看自己而相信基督，才找到了平安和喜乐。{4SP 104.2}
§54
Luther now entered boldly upon his work as a champion of the truth. His voice was heard from the pulpit in earnest, solemn warning. He set before the people the offensive character of sin, and taught them that it is impossible for man, by his own works, to lessen its guilt or evade its punishment. Nothing but repentance toward God and faith in Christ can save the sinner. The grace of Christ cannot be purchased; it is a free gift. He counseled the people not to buy the indulgences, but to look in faith to a crucified Redeemer. He related his own painful experience in vainly seeking by humiliation and penance to secure salvation, and assured his hearers that it was by looking away from himself and believing in Christ that he found peace and joy. {4SP 104.2}
§55
当帖慈尔继续他的买卖和亵渎的欺骗工作时，路德决定用更有效的方法来抗议这些彰明昭著的弊端。万圣节是威丁堡重要的日子，要展出教会珍贵的“遗物”。凡到该教堂来认罪的人，都可得到豁免。所以在这些节期间，前来礼拜的人甚多。在节日的前一天，路德勇敢地跟着拥往该教堂的一群人进去，将写好的一张反对赎罪券的九十五条命题钉在教堂门上；同时声明如果有人反对的话，他愿意为这些命题辩护。{4SP 105.1}
§56
As Tetzel continued his traffic and his impious pretensions, Luther determined upon a more effectual protest against these crying abuses. The festival of All-Saints was an important day for Wittemberg. The costly relics of the church were then displayed, and remission of sin was granted to all who visited the church and made confession. Accordingly on this day the people in great numbers resorted thither. On the day preceding the festival, Luther went boldly to the church, to which crowds of worshipers were already repairing, and affixed to the door ninety-five propositions against the doctrine of indulgences. These theses he declared himself ready to defend against all opposers. {4SP 105.1}
§57
这些命题引起了普遍的注意。众人把它看了又看，并到处传讲，议论纷纷。威丁堡大学，甚至全城的空气因而紧张起来。这些命题说明上帝从来没有把赦罪或豁免罪刑的权柄交给教皇或任何人。这整个计划简直是一出骗人的滑稽戏，──是用来愚弄百姓，勒索钱财的手段，──是撒但用来毁灭一切轻信他谎言之人的巧计。这些命题也说明基督的福音乃是教会最贵重的财宝，而且福音所阐明的上帝的恩典，是白白赐给一切藉悔改和信心来寻求之人的。{4SP 105.2}
§58
His propositions attracted universal attention. They were read and re-read and repeated in every direction. Great excitement was created in the university and in the whole city. By these theses it was shown that the power to grant the pardon of sin, and to remit its penalty, had never been committed to the pope or to any other man. The whole scheme was a farce,—an artifice to extort money by playing upon the superstitions of the people,—a device of Satan to destroy the souls of all who should trust to its lying pretensions. It was also clearly shown that the gospel of Christ is the most valuable treasure of the church, and that the grace of God, therein revealed, is freely bestowed upon all who seek it by repentance and faith. {4SP 105.2}
§59
路德的布告欢迎人来进行讨论，可是没有人胆敢应战。不过几天，他所提出的问题已经传遍德国，又过几个星期，则传遍当时的基督教世界了。许多曾为教会中流行的可怕罪恶而悲愤，却不知如何阻止其漫延的虔诚罗马教徒，一读到路德的命题就大大欢喜，认明这必是出于上帝的启示。他们认定主已经伸手遏制那从罗马教廷涌出来的日甚一日的腐化影响。许多王侯和官长既见那不许任何人过问其权威的傲慢势力受到挫折，就暗中庆幸万分。{4SP 105.3}
§60
Luther’s theses challenged discussion; but no one dared accept the challenge. The questions which he proposed had in a few days spread through all Germany, and in a few weeks they had sounded throughout Christendom. Many devoted Romanists, who had seen and lamented the terrible iniquity prevailing in the church, but had not known how to arrest its progress, read the propositions with great joy, recognizing in them the voice of God. They felt that the Lord had graciously set his hand to arrest the rapidly swelling tide of corruption that was issuing from the see of Rome. Princes and magistrates secretly rejoiced that a check was to be put upon the arrogant power from which there was no appeal. {4SP 105.3}
§61
但一般喜爱罪恶的迷信群众，一看到那曾安抚他们恐惧的谬论竟被扫除，就甚是恐慌。狡猾的僧侣们既在他们赞助罪恶的工作上受到拦阻，又看出自己财路要被断绝，就大为恼怒，并联合一致来维护自己的虚谎。改革家路德遭到了许多恶毒的控告。有人说他是心血来潮，操之过急；有人说他是僭越自恃，决不是受上帝的指示，而是出于骄傲自大，冒昧从事。路德回答说：“谁都知道，每逢有人提出一个新的主张，总不免有一点骄傲自大的嫌疑，总要被人诬告为挑拨是非之人。……基督和许多殉道者是为什么而被害的呢？因为人看他们是骄傲自大地轻视当时代的流行智慧，因为他们提出了一些新的真理而没有事先请教于传统的老意见。” {4SP 106.1}
§62
But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The Reformer had bitter accusers to meet. Some charged him with acting hastily and from impulse. Others accused him of presumption, declaring that he was not directed of God, but was acting from pride and forwardness. “Who does not know,” he responded, “that one can seldom advance a new idea without having some appearance of pride, and without being accused of exciting quarrels? Why were Christ and all the martyrs put to death?—Because they appeared proud despisers of the wisdom of the times in which they lived, and because they brought forward new truths without having first consulted the oracles of the old opinions.” {4SP 106.1}
§63
他又说：“凡我所要作的事决不可出于人的智慧，而必须出于上帝的旨意。这工作既是上帝的，谁能阻挡它呢？若不是上帝的，谁又能推动它呢？不是要听我的意思，也不是凭他们或我们的意思，乃是凭祢在天上圣父的旨意”。{4SP 106.2}
§64
Again he declared: “What I am doing will not be effected by the prudence of man, but by the counsel of God. If the work be of God, who shall stop it? If it be not, who shall forward it? Not my will, not theirs, not ours, but thy will, holy Father who art in Heaven!” {4SP 106.2}
§65
路德开始工作，虽然是出于上帝圣灵的感动，但他推进这工作不是没有经过艰苦斗争的。他敌人的责骂和诬蔑，以及对他人格和动机的阴毒毁谤，如同势不可挡的洪水一般向他冲来；结果也起了相当的作用。他起先总以为教会和教育界的领导人物必能欣然与他联合，进行改革的工作。一些身居高位的人当初所讲鼓励他的话，给他不少的安慰和希望。那时他已经可以在指望中看到教会走向光明的未来了。但结果人的鼓励竟变成责难和指控。教会和政府方面的许多大人物固然承认路德主张的正确性；但他们很快就看出：人若接受这些真理，势必引起很大的变化。若要在民间提倡教育和改革，实际上会推翻罗马教廷的权威，并使其多方面的经济来源枯竭，如此就要大大削减罗马教会领袖们的奢侈生活了。再者，如要教训百姓为自己的思想和行动负责，而只仰望基督，靠祂得救，势必推翻教皇的宝座，而终于破坏他们自己的权威。因此他们拒绝了上帝所要给他们的知识，并因反对祂所差来光照他们的人，而实际上也就反对了基督和祂的真理。{4SP 107.1}
§66
Though Luther had been moved by the Spirit of God to begin his work, he was not to carry it forward without severe conflicts. The reproaches of his enemies, their misrepresentation of his purposes, and their unjust and malicious reflections upon his character and motives, came in upon him like an overwhelming flood; and they were not without effect. He had felt confident that the leaders in the church and the philosophers of the nation, would gladly unite with him in efforts for reform. Words of encouragement from those in high position had inspired him with joy and hope. Already in anticipation he had seen a brighter day dawning for the church. But encouragement had changed to reproach and condemnation. Many dignitaries, both of Church and State, were convicted of the truthfulness of his theses; but they soon saw that the acceptance of these truths would involve great changes. To enlighten and reform the people would be virtually to undermine the papal authority, to stop thousands of streams now flowing into her treasury, and thus greatly to curtail the extravagance and luxury of the Romish leaders. Furthermore, to teach the people to think and act as responsible beings, looking to Christ alone for salvation, would overthrow the pontiff’s throne, and eventually destroy their own authority. For this reason they refused the knowledge tendered them of God, and arrayed themselves against Christ and the truth by their opposition to the man whom he had sent to enlighten them. {4SP 107.1}
§67
路德看到自己的处境，——看到自己一人与世上最强大的势力相抗衡，——就不禁颤抖起来了。有时他还要怀疑上帝究竟是否在引导他，叫他反抗教会的权威。后来他写道：“我是谁，竟敢反抗这天下的君王与庶民所敬畏，威风凛凛的教皇？……谁也不知道我头两年所受精神上的痛苦，以及所有灰心丧志的经验”。但上帝没有让路德全然绝望。当人的支持落了空的时候，他只能仰望上帝。他学会了安心地依靠那全能的膀臂。{4SP 108.1}
§68
Luther trembled as he looked upon himself,—one man opposed to the mightiest powers of earth. He sometimes doubted whether he had indeed been led of God to set himself against the authority of the church. “Who was I,” he writes, “to oppose the majesty of the pope, before whom the kings of the earth and the whole world trembled?” “No one can know what I suffered in those first two years, and into what dejection and even despair I was sunk.” But he was not left to become utterly disheartened. When human support failed, he looked to God alone, and learned that he could lean in perfect safety upon that all-powerful arm. {4SP 108.1}
§69
路德写给一位拥护改革运动的人说：“我们不能单靠研究或智力去明白圣经。你的第一个本分乃是事先祈祷，求主凭祂的大怜爱使你能真正明白祂的话。除了那启示这道的主以外，没有什么人能解释这道，正如祂自己所说：‘他们都要蒙上帝的教训’（约6:45）。所以你不要想靠自己的努力和理解而有所收获。要单靠上帝和祂圣灵的感召。这话你尽可相信，因为我是有过这种经验的”。凡相信上帝已经选召他们去宣讲现代所需要严肃真理的人，可以从这几句话中得着重要的教训。这些真理一定会引起撒但的仇恨，和那些喜爱撒但所捏造的虚谎之人的反对。所以在和恶势力斗争时，我们需要比人的聪明智慧更大的力量。{4SP 108.2}
§70
To a friend of the Reformation Luther wrote: “We cannot attain to the understanding of Scripture either by study or strength of intellect. Therefore your first duty must be to begin with prayer. Entreat the Lord to deign to grant you, in his rich mercy, rightly to understand his word. There is no other interpreter of the word but the Author of that word himself. Even as he has said, ‘They shall be all taught of God.’ Hope nothing from your study and strength of intellect; but simply put your trust in God, and in the guidance of his Spirit. Believe one who has made trial of this matter.” Here is a lesson of vital importance to those who feel that God has called them to present to others the solemn truths for this time. These truths will stir the enmity of Satan, and of men who love the fables that he has devised. In the conflict with the powers of evil, there is need of something more than intellect and human wisdom. {4SP 108.2}
§71
当路德的仇敌用风俗、遗传或教皇的言论与权威和他辩论时，他就单单拿圣经去应付他们。圣经里有许多他们所无法反驳的论据；于是那些被形式主义和迷信所束缚的奴隶们便恨不得要流他的血，正如古时犹太人要流基督的血一样。罗马教的狂热派喊着说：“他是个叛教徒。谁若容忍这么可憎的叛徒继续存活一小时之久，谁就是犯了叛逆的罪。我们要立即为他树立绞刑架”！但路德没有就此作了他们狂怒的牺牲品。上帝有一项工作要他做，所以派天使来保护他。可是有许多从路德那里领受宝贵亮光的人，却成了撒但忿怒的目标，并为真理的缘故勇敢地忍受了酷刑和死亡。{4SP 108.3}
§72
When enemies appealed to custom and tradition, or to the assertions and authority of the pope, Luther met them with the Bible and the Bible alone. Here were arguments which they could not answer; therefore the slaves of formalism and superstition clamored for his blood, as the Jews had clamored for the blood of Christ. “He is a heretic,” cried the Roman zealots; “it is a sin to allow him to live an hour longer! Away with him at once to the scaffold!” But Luther did not fall a prey to their fury. God had a work for him to do, and angels of Heaven were sent to protect him. Many, however, who had received from Luther the precious light, were made the objects of Satan’s wrath, and for the truth’s sake fearlessly suffered torture and death. {4SP 108.3}
§73
路德的教训在德国普遍地引起了一般有思想之人的注意。从他的讲章和著作中射出亮光来，唤醒并光照了成千的人们。一个活泼的信仰正在代替那长久束缚着教会的死气沉沉的形式主义。百姓对罗马教的迷信逐渐失去了信心。老偏见的屏障渐渐被拆毁了。路德用来试验每一个信条和主张的上帝圣言，正象一把两刃的利剑一直刺入人心。处处有追求属灵长进的愿望；处处有空前饥渴慕义的心情。众人久已仰赖于人为的礼节和地上的中保，这时却以痛悔和信心转向钉十字架的基督了。{4SP 109.1}
§74
Luther’s teachings attracted the attention of thoughtful minds throughout all Germany. From his sermons and writings issued beams of light which awakened and illuminated thousands. A living faith was taking the place of the dead formalism in which the church had so long been held. The people were daily losing confidence in the superstitions of Romanism. The barriers of prejudice were giving way. The word of God, by which Luther tested every doctrine and every claim, was like a two-edged sword, cutting its way to the hearts of the people. Everywhere there was awakening a desire for spiritual progress. Everywhere was such a hungering and thirsting after righteousness as had not been known for ages. The eyes of the people, so long directed to human rites and human mediators, were now turning, in penitence and faith, to Christ and him crucified. {4SP 109.1}
§75
这种普遍性的兴趣使教会当局更加恐慌了。有一天路德接到一个通知，命令他去罗马为叛教的罪作交代。这个命令使他的朋友们大为恐慌。他们熟知在那腐化的罗马城中所等待着路德的危险，因那城已经喝醉了耶稣圣徒的血。于是他们反对路德去罗马，并要求教皇让他在德国受审。{4SP 110.1}
§76
This wide-spread interest aroused still further the fears of the papal authorities. Luther received a summons to appear at Rome to answer to the charge of heresy. The command filled his friends with terror. They knew full well the danger that threatened him in that corrupt city, already drunk with the blood of the martyrs of Jesus. They protested against his going to Rome, and requested that he receive his examination in Germany. {4SP 110.1}
§77
这办法终于照准了。教皇只得授权给他的代表去审问路德的案件。教皇在给他代表的指示中，说明路德已经被宣判为叛教徒。所以他嘱咐代表“务要赶快办理，雷厉风行。”如果路德坚持他的主张，而代表又无法逮捕他的话，他便有权“宣布路德在德国全境失去法律的保护，并给一切和路德联络的人以放逐、咒诅和开除教籍的处分”。教皇又指示他的代表说，为要彻底铲除这瘟疫般的异端起见，若有官长不肯逮捕路德和他的同党交给罗马去惩办，那么除了皇帝一人之外，不问其在教会或国家职权等级的高低，一律处以开除教籍，任凭他们承受罗马的报复。{4SP 110.2}
§78
This arrangement was finally effected, and the pope’s legate was appointed to hear the case. In the instructions communicated by the pontiff to this official, it was stated that Luther had already been declared a heretic. The legate was therefore charged to prosecute and reduce him to submission without delay. If he should remain steadfast, and the legate should fail to gain possession of his person, he was empowered to proscribe him in all places in Germany, to put away, curse, and excommunicate all who were attached to him. And further, the pope called upon his legate, in order entirely to root out the pestilent heresy, to excommunicate all, of whatever dignity in Church or State, except the emperor, who should neglect to seize Luther and his adherents, and deliver them up to suffer the vengeance of Rome. {4SP 110.2}
§79
教皇制度的庐山真面目，于此可见一斑。在全部通令中看不到一点基督化的原则，甚至连一点普通公理的意味也没有。这时路德离罗马甚远；他还没有机会可以为自己申辩，而今在他的案情经审问之前，他竟被宣布为一个叛教徒，而又在同一天被斥责，控告，宣判而定罪。况且这一切还是那自命为“圣父，”为教会与国家独一至上，永无错谬的权威所办的事呢！{4SP 110.3}
§80
Here is displayed the true spirit of popery. Not a trace of Christian principle, or even of common justice, is to be seen in the whole document. Luther was at a great distance from Rome; he had had no opportunity to explain or defend his position; yet before his case had been investigated, he was summarily pronounced a heretic, and in the same day, exhorted, accused, judged, and condemned; and all this by the self-styled holy father, the only supreme, infallible authority in Church or State! {4SP 110.3}
§81
审问路德的地方指定在奥格斯堡，路德便徒步行到那里去。许多人为他非常担心。有人曾经公然威胁他，说要在路上谋害他，所以他的朋友就恳劝他不可冒险。他们甚至劝他离开威丁堡一个时期，而投奔到一些乐意保护他的人那里去。但他却不肯离开上帝所派给他的岗位。他必须忠实地继续维护真理，不管有多大的暴风雨摧逼着他。他对人说：“我是象耶利米一样‘相争相竞的人’（耶15:10）；人威胁我的话越多，我就越发喜乐。……他们已经破坏了我的名誉和声望，现在只余下我这卑贱的身体了！他们尽管把它拿去；他们可以把我的寿命缩短几小时。至于我的灵魂，却是他们拿不走的啊。凡愿望把基督的道传给世界的人，必须随时准备牺牲”。{4SP 111.1}
§82
Augsburg had been fixed upon as the place of trial, and the Reformer set out on foot to perform the journey thither. Serious fears were entertained in his behalf. Threats had been made openly that he would be waylaid and murdered on the way, and his friends begged him not to venture. They even entreated him to leave Wittemberg for a time, and find safety with those who would gladly protect him. But he would not leave the position where God had placed him. He must continue faithfully to maintain the truth, notwithstanding the storms that were beating upon him. His language was: “I am like Jeremiah, a man of strife and contention; but the more they increase their threatenings, the more they multiply my joy.... They have already torn to pieces my honor and my good name. All I have left is my wretched body; let them have it; they will then shorten my life by a few hours. But as to my soul, they shall not have that. He who resolves to bear the word of Christ to the world, must expect death at every hour.” {4SP 111.1}
§83
路德到达奥格斯堡的消息使教皇的使臣甚为得意。这个兴风作浪，引起全世界人注意的叛教徒现今总算落到罗马的权势之下了，使臣决意不让他逃脱所进的城。这时改革家路德还没有为自己申请护照。他的朋友劝他在领到护照之前，万不可去见教皇的使臣，于是他们自行为他向皇帝申请护照。使臣决定要尽可能地强迫路德反悔，如果不成功的话，就设法把他送到罗马去受胡斯和耶罗米一样的厄运。所以他设法通过他的爪牙告诉路德可以不必领取护照，而完全信任使臣的慈心。这一点路德不能同意。他必须待领到皇帝保证他安全的证件，然后才去见教皇的使臣。{4SP 111.2}
§84
The tidings of Luther’s arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic who was exciting the attention of the whole world seemed now in the power of Rome, and the legate determined that he should not leave the city as he had entered. The Reformer had failed to provide himself with a safe-conduct. His friends urged him not to appear before the legate without one, and they themselves undertook to procure it from the emperor. The legate intended to force Luther, if possible, to retract, or, failing in this, to cause him to be conveyed to Rome, to share the fate of Huss and Jerome. Therefore through his agents he endeavored to induce Luther to appear without a safe-conduct, trusting himself to his mercy. This the Reformer firmly declined to do. Not until he had received the document pledging him the emperor’s protection, did he appear in the presence of the papal ambassador. {4SP 111.2}
§85
罗马教廷的政策乃是先设法用软的手段争取路德。使臣和他会谈的时候，起初表现非常友善；但他一味要求路德必须无条件地服从教会的权威，并在任何问题上不加辩论而完全屈服。可见这使臣对于他的对手并没有正确的估计。路德回答说，他尊重教会，而又喜爱真理，并愿随时答复一切有关他教训的意见，然后请几个主要的大学来批判他所讲的道。同时路德抗议使臣在尚未证明他有错误之时就叫他反悔。{4SP 112.1}
§86
As a matter of policy, the Romanists had decided to attempt to win Luther by an appearance of gentleness. The legate, in his interviews with him, professed great friendliness; but he demanded that Luther submit implicitly to the authority of the church, and yield every point without argument or question. He had not rightly estimated the character of the man with whom he had to deal. Luther, in reply, expressed his regard for the church, his desire for the truth, his readiness to answer all objections to what he had taught, and to submit his doctrines to the decision of certain leading universities. But at the same time he protested against the cardinal’s course in requiring him to retract without having proved him in error. {4SP 112.1}
§87
使臣唯一的答复乃是“你要反悔！要反悔！”路德说明他的立场是以圣经为根据的，所以坚决地声明他不能放弃真理。{4SP 112.2}
§88
The only response was, “Recant, recant.” The Reformer showed that his position was sustained by the Scriptures, and firmly declared that he could not renounce the truth. {4SP 112.2}
§89
使臣既看出路德的论证是无法对抗的，就不能再含忍下去，于是大声疾呼说：“你要反悔！不然我要把你送到罗马去，在那里另有法官审问你的案件。我要把你和你的同党，以及一切赞助你的人都开除教籍，赶出教会。”最后他用傲慢和恼怒的声调说，“反悔！否则你就不必再到这里来”。{4SP 112.3}
§90
When the prelate saw that Luther’s reasoning was unanswerable, he lost all self-control, and in a rage cried out: “Retract, or I will send you to Rome, there to appear before the judges commissioned to take cognizance of your case. I will excommunicate you and all your partisans, and all who shall at any time countenance you, and will cast them out of the church.” And he finally declared, in a haughty and angry tone, “Retract, or return no more.” {4SP 112.3}
§91
路德和他的几个朋友退出会场。使臣与他的从者面面相觑，因会谈的意外结果而狼狈不堪。{4SP 113.1}
§92
The Reformer retired with his friends, leaving the cardinal and his supporters to look at one another in utter confusion at the unexpected result of the conference. {4SP 113.1}
§93
路德这次的努力不是没有良好结果的。当时聚集旁听的大批群众趁机把这两个人比较一下，并对二人所表现的精神，以及二人主张中的力量和真理自行评判。他们之间的对照是多么鲜明啊！改革家路德那俭朴，谦卑和坚定的态度，显明他是靠着上帝的力量，并有真理在他的一边；而教皇的代表则高傲而蛮横地大摇大摆，耀武扬威，却拿不出一个以圣经为根据的论点来，只知虚声恫吓说：“你要反悔，否则我把你送到罗马去受处分。”{4SP 113.2}
§94
Luther’s efforts on this occasion were not without good results. The large assembly present had opportunity to compare the two men, and to judge for themselves of the spirit manifested by them, as well as of the strength and truthfulness of their positions. How marked the contrast! The Reformer, simple, humble, firm, stood up in the strength of God, having truth on his side; the pope’s representative, self-important, overbearing, haughty, and unreasonable, was without a single argument from the Scriptures yet vehemently crying, “Retract, or be sent to Rome for punishment.” {4SP 113.2}
§95
路德虽然领有护照，但罗马教廷仍阴谋要逮捕监禁他。他的朋友们认为他继续逗留在奥格斯堡是无用的，所以劝他立即回到威丁堡去，而且一切动静必须严守秘密。于是路德在次日破晓之前，就骑马离开了奥格斯堡，只有市长所派的一个向导伴他上路。于是在危机四伏的紧张局面下，他秘密地穿过城中黑暗而寂静的街道。这时，他那残酷而戒备森严的敌人正在阴谋要消灭他。他可能逃脱那为他布置的网罗吗？那短短的一刻乃是焦虑而诚恳祷告的时辰。他走到城墙里的一个小门，就有人为他开门，于是他和响导没有受到一点阻碍就出城了。一到城外，他便急速上路。撒但和他的爪牙失败了；他们所以为在他们掌握之中的人已经离去，“好像雀鸟从捕鸟人的网罗里逃脱”（诗124:7）。{4SP 113.3}
§96
Notwithstanding Luther had secured a safe-conduct, the Romanists were plotting to seize and imprison him. His friends urged that as it was useless for him to prolong his stay, he should return to Wittemberg without delay, and that the utmost caution should be observed in order to conceal his intentions. He accordingly left Augsburg before daybreak, on horseback, accompanied only by a guide furnished him by the magistrate. With many forebodings he secretly made his way through the dark and silent streets of the city. Enemies, vigilant and cruel, were plotting his destruction. Would he escape the snares prepared for him? Those were moments of anxiety and earnest prayer. He reached a small gate in the wall of the city. It was opened for him, and with his guide he passed through without hindrance. Once beyond the limits, he soon left the city far behind. Satan and his emissaries were defeated. The man whom they had thought in their power was gone, escaped as a bird from the snare of the fowler. {4SP 113.3}
§97
使臣一听说路德已经逃走，就惊讶恼怒万分。他本想因自己在处理这个搅扰教会之叛徒的案件上所表现的智慧和力量而得到荣誉；但现在他的希望已经落了空。于是他写信给撒克逊的选侯（译者按：选侯即享有选举皇帝之权的诸侯）腓特烈痛斥路德，并要求他把路德送往罗马，或把他逐出撒克逊境。{4SP 114.1}
§98
At the news of Luther’s departure, the legate was overwhelmed with surprise and anger. He had expected to receive great honor for his wisdom and firmness in dealing with this disturber of the church; but his hope was disappointed. He gave expression to his wrath in a letter to Frederick, the elector of Saxony, bitterly denouncing Luther, and demanding that Frederick send the Reformer to Rome or banish him from Saxony. {4SP 114.1}
§99
路德则为自己辩护，主张使臣或教皇应该根据圣经来指明他的错误。他以最严肃的方式保证，如果有人能证明他讲的道理是与圣经有抵触的，他一定要把这道理撤回。同时他自己因配为如此神圣的运动受苦而感谢上帝。这些话给选侯留下了深刻的印象。他决心作路德的保护者，不肯把路德送到罗马去或驱逐他出境。{4SP 114.2}
§100
In defense, Luther urged that the legate or the pope show him his errors from the Scriptures, and pledged himself in the most solemn manner to renounce his doctrines if they could be shown to contradict the word of God. And he expressed his gratitude to God that he had been counted worthy to suffer in so holy a cause. These words made a deep impression upon the elector, and he resolved to stand as Luther’s protector. He refused to send him to Rome, or to expel him from his territories. {4SP 114.2}
§101
选侯曾看到社会上的风气败坏，道德堕落，很需要一番改革。如果众人能承认并顺从上帝的律法，并受纯正良心的控制，那么当时所用来遏制并刑罚罪恶的繁杂而费财的行政机构就不需要了。他又看出路德正在努力要达到这个目的，所以他因看到教会里出现这种良好的影响，反倒为之庆幸。{4SP 114.3}
§102
The elector saw that there was a general breaking down of the moral restraints of society. A great work of reform was needed. The complicated and expensive arrangements to restrain and punish crime would be unnecessary if men but acknowledged and obeyed the requirements of God and the dictates of an enlightened conscience. He saw that Luther was laboring to secure this object, and he secretly rejoiced that a better influence was making itself felt in the church. {4SP 114.3}
§103
腓特烈看出路德在大学里担任教授也是很成功的。许多学生从德国各地蜂拥到威丁堡听他讲课。这些青年人初次远远望到威丁堡时，便举手赞美上帝，因祂已使真理之光从这城照耀出来，如同古时从耶路撒冷照耀出来一样。{4SP 115.1}
§104
He saw also that as a professor in the university, Luther was eminently successful. From all parts of Germany, students crowded to Wittemberg to listen to his teachings. Young men, coming in sight of the city for the first time, would raise their hands toward heaven, and thank God that he had caused the light of his truth to shine forth from that place as in former ages from Jerusalem. {4SP 115.1}
§105
这时路德还没有完全摆脱罗马教的谬道。但当他继续把圣经与教皇的旨令和法律互相参照的时候，他却满心的惊奇。他写道：“我所看的乃是教皇的一些通令，……我真不知道教皇究竟是敌基督者本身呢，或是敌基督者的使者呢？因为这些通令完全侮辱了基督而把祂钉在十字架上了”。虽然如此，路德仍是拥护罗马教会的，而且根本没有想到自己会与她脱离关系。{4SP 115.2}
§106
Luther was as yet but partially converted from the errors of Romanism. But as he compared the holy oracles with the papal decrees and constitutions, he was filled with wonder. “I am reading,” he wrote, “the decretals of the popes, and ... I know not whether the pope is antichrist himself, or whether he is his apostle, so misrepresented and even crucified does Christ appear in them.” Yet at this time Luther was still a supporter of the Roman Church, and had no thought that he would ever separate from her communion. {4SP 115.2}
§107
路德的作品和他的道理已经散布到基督教世界的每一个国家。改革的工作一直发展到了瑞士和荷兰。路德的作品也传到法国和西班牙。在英国，有人把他的教训看为生命之道而领受。比利时和意大利也得到了这真理。成千的人从死亡般的麻痹状态中醒悟过来，接受这活泼信仰的喜乐和指望。{4SP 115.3}
§108
The Reformer’s writings and his doctrine were extending to every nation in Christendom. The work spread to Switzerland and Holland. Copies of his writings found their way to France and Spain. In England his teachings were received as the word of life. To Belgium and Italy also the truth had extended. Thousands were awakening from their deathlike stupor to the joy and hope of a life of faith. {4SP 115.3}
§109
路德对罗马教廷的批评使教廷越来越为恼怒，以致路德的一些狂妄的仇敌声称，什么人杀死路德，不算为有罪。有一天，一个陌生人衣服里藏着手枪前来质问路德，他怎么敢独自一人。路德回答说：“我是在上帝手里。祂是我的力量和盾牌，人能把我怎么样呢？”那陌生人听到这话，便惊恐万状，面若死灰，立即逃跑了，好像从天使面前躲避一样。{4SP 115.4}
§110
Rome became more and more exasperated by the attacks of Luther, and it was secretly declared by some of his fanatical opponents, that he who should take his life would be without sin. One day a stranger, with a pistol concealed under his cloak, approached the Reformer, and inquired why he went thus alone. “I am in the hands of God,” answered Luther. “He is my help and my shield. What can men do unto me?” Upon hearing these words, the stranger turned pale, and fled away, as from the presence of the angels of Heaven. {4SP 115.4}
§111
罗马教廷坚决要除灭路德，但上帝作了他的保障。他的教训已经到处传开──“在农民的茅屋里，在修道院中，在贵族的堡垒和各地大学里，以及王家的宫廷内”。同时在各处都有勇敢的人们起来支持他。{4SP 116.1}
§112
Rome was bent upon the destruction of Luther; but God was his defense. His doctrines were heard everywhere,—in convents, in cottages, in the castles of the nobles, in the universities, in the palaces of kings; and noble men were rising on every hand to sustain his efforts. {4SP 116.1}
§113
路德写了一封信给德国的皇帝和诸侯，为宗教改革运动辩护。信中论到教皇说：“这个自命为基督的代理人竟敢如此铺张扬厉，甚至其富丽堂皇的场面决非任何皇帝所能及，诚足令人憎恨。这样的人像不像贫穷的耶稣或谦卑的彼得呢？他们竟说教皇是全世界的主！而他所自命代替的基督却说：‘我的国不属这世界。’难道一个代理人所统治的区域可以超出他主人所统治的范围吗”？{4SP 116.2}
§114
In an appeal to the emperor and nobility of Germany in behalf of the Reformation of Christianity, Luther wrote concerning the pope: “It is monstrous to see him who is called the vicar of Christ, displaying a magnificence unrivaled by that of any emperor. Is this to represent the poor and lowly Jesus or the humble St. Peter? The pope, say they, is the Lord of the world! But Christ, whose vicar he boasts of being, said, ‘My kingdom is not of this world.’ Can the dominions of a vicar extend beyond those of his superior?” {4SP 116.2}
§115
关于大学教育问题，路德写道：“我深恐各地大学若不殷勤努力解释圣经，并把它的真理印刻在青年人的心上，这些机构就要变成地狱的门户了。我劝众人不可把自己的孩子送到一个不以圣经为人生准则的学校内。一个学校里的人若不是经常在研究圣经，那学校至终必要渐渐腐化”。{4SP 116.3}
§116
He wrote thus of the universities: “I fear much that the universities will be found to be great gates leading down to hell, unless they take diligent care to explain the Holy Scriptures, and to engrave them in the hearts of youth. I advise no one to place his child where the Holy Scriptures are not regarded as the rule of life. Every institution where the word of God is not diligently studied, must become corrupt.” {4SP 116.3}
§117
这个劝告很快就传遍德国，并在众人身上发挥很大的作用。全国都振奋起来了，而且成群的人都起来拥护宗教改革运动。路德的敌人渴欲复仇，故催促教皇采取决定性的措施来对付他。于是教皇下令，路德的教训必须立即予以制裁。他给路德和他的同人六十天的宽限，如果他们在期满之后尚未反悔，则必被开除教籍。{4SP 117.1}
§118
This appeal was rapidly circulated throughout Germany, and exerted a powerful influence upon the people. The whole nation was roused to rally around the standard of reform. Luther’s opponents, burning with a desire for revenge, urged the pope to take decisive measures against him. It was decreed that his doctrines should be condemned immediately. Sixty days were granted the Reformer and his adherents, after which, if they did not recant, they were all to be excommunicated. {4SP 117.1}
§119
那是宗教改革运动的一个可怕危机。几百年来，罗马教的开除处分一直迅速地继之以死刑。路德对于那将要落在头上的暴风雨是可以料想得到的，但他一点没有动摇，只以基督为他的倚靠和盾牌。他具有殉道的信心和勇敢，并写道：“那将来要发生的是什么事，我不得而知，也不必知道。……这次的打击尽管让它来吧，我是毫不惧怕的。若不是天父的旨意许可，就是一片叶子也不能落在地上。祂岂不更要顾念我们吗？！为‘道’殉身真算不得什么，因为那成了肉身的‘道’自己已经死过了。我们若与祂同死，也必与祂同活；而且我们既经过了祂所预先经过的事，祂在哪里，我们也要在哪里，并且要永远与祂同在”。{4SP 117.2}
§120
That was a terrible crisis for the Reformation. For centuries Rome’s sentence of excommunication had been swiftly followed by the stroke of death. Luther was not blind to the tempest about to burst upon him; but he stood firm, trusting in Christ to be his support and shield. With a martyr’s faith and courage he wrote: “What is about to happen I know not, and I care not to know.” “Wherever the blow may reach me, I fear not. Not so much as a leaf falls without the will of our Father; how much rather will he care for us! It is a little matter to die for the Word, since his Word, that was made flesh for us, hath himself died. If we die with him, we shall live with him; and, passing through that which he has passed through before us, we shall be where he is, and dwell with him forever.” {4SP 117.2}
§121
及至教皇的敕令交给路德时，他说：“我鄙视它，我要打倒这敕令，因为它是不虔敬，悖谬的。……这敕令所制裁的乃是基督本身。……我因配为这最神圣的运动受苦而欢喜。现在我已经感到更大的自由，因为我已确知教皇就是那‘敌基督的’，而且教皇的宝座就是撒但的宝座”。 {4SP 117.3}
§122
When the papal bull reached Luther, he said: “I despise it, and resist it, as impious and false. It is Christ himself who is condemned therein.” “I glory in the prospect of suffering for the best of causes. Already I feel greater liberty; for I know now that the pope is antichrist, and that his throne is that of Satan himself.” {4SP 117.3}
§123
但罗马教廷的敕令不是不起作用的。牢狱，酷刑和刀剑，毕竟是有力的武器，足以强迫人们服从。各方面的迹象似乎表明，这宗教改革家的运动很快就要结束了。所以许多懦弱迷信之徒一听到教皇的敕令，就战兢不已；虽然众人普遍地同情路德，但也有许多人觉得为改革运动牺牲性命还是不值得的。{4SP 118.1}
§124
Yet the word of the pontiff of Rome still had power. Prison, torture, and sword were weapons potent to enforce submission. Everything seemed to indicate that the Reformer’s work was about to close. The weak and superstitious trembled before the decree of the pope, and while there was general sympathy for Luther, many felt that life was too dear to be risked in the cause of reform. {4SP 118.1}
§125
但路德公开将教皇的敕令，教会的法规和拥戴教皇的著作，一概丢在火里焚烧。他用这个行动勇敢地宣告他与罗马教会最后决裂。他接受开除教籍的处分，向世界宣布从今以后他与教皇之间将要展开一场战争。这场大斗争就正式开始了。不久发布了一份新的敕令，实现了以前所威胁的，将路德和一切接受他教训的人开除出教。{4SP 118.2}
§126
But Luther proceeded to publicly burn the pope’s bull, with the canon laws, the decretals, and certain writings sustaining the papal power. By this action he boldly declared his final separation from the Roman Church. He accepted his excommunication, and proclaimed to the world that between himself and the pope there must hereafter be war. The great contest was now fully entered upon. Soon after, a new bull appeared, and the excommunication which had before been threatened, was finally pronounced against the Reformer and all who should receive his doctrines. {4SP 118.2}
§127
凡上帝用来传讲特别适合于当代之真理的人，都是要遭到反对的。在路德的时代，有合乎那个时代的信息，就是在那个时代显为特别重要的真理；照样，上帝也有现代的真理要传给现代的教会。可是今日大多数的人不比那些反对路德的罗马教徒更欢迎真理。现今像古时一样，人还是轻易接受人的理论和遗传，而不愿意接受上帝的话。那些宣传现代真理的人不要想自己能比早年的改革家更受世人的欢迎。真理与谬道，基督与撒但之间的斗争将要越演越烈，直到这世界历史的末叶为止。{4SP 118.3}
§128
Opposition is the lot of all whom God employs to present truths specially applicable to their time. There was a present truth,—a truth at that time of special importance,—in the days of Luther; there is a present truth for the church today. But truth is no more desired by the majority today than it was by the papists who opposed Luther. There is the same disposition to accept the theories and traditions of men for the word of God as in former ages. Those who present truth for this time should not expect to be received with greater favor than were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase in intensity to the close of this world’s history. {4SP 118.3}