第08章 改革运动的进展
§1
第八章 改革运动的进展
§2
Chapter 8—Progress of the Reformation
§3
路德的神秘失踪在德国引起了普遍的惊恐。到处有人询问他的下落。就连他的敌人都比他没有失踪的时候更加激动不安。各地散播着最激昂的谣言；许多人以为他已被人谋害了。不单那些公开支持他的朋友，连千万没有公开赞助改革运动的人都为他大大悲哀。许多人起了庄严的誓约，决心为他报仇。{4SP 144.1}
§4
Luther’s mysterious disappearance excited consternation throughout all Germany. Inquiries concerning him were heard everywhere. Even his enemies were more agitated by his absence than they could have been by his presence. The wildest rumors were circulated, and many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Many bound themselves by a solemn oath to avenge his death. {4SP 144.1}
§5
罗马教的领袖看到民众反对他们的情绪到如此样的高潮，就大为恐慌。虽然他们起初以为路德已死而为之庆幸，但不久他们却想逃避民众的忿怒了。那些在他没有被捕时对他满腔忿怒的人，如今在他成了俘虏之时倒变成满腔恐惧了。有一个人说：“我们只留下一条自救的道路，那就是点起火炬走遍全世界去寻找路德，把他交还给这个一定要他的德国”。皇帝制裁路德的谕旨似乎没有起一点作用。教皇的使节看到众人对于这谕旨远不如对路德的命运那么关心，就不禁忿怒如狂。{4SP 144.2}
§6
The Romanists saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they now desired to hide from the wrath of the people. Those who were enraged against him when he was at large, were filled with fear now that he was in captivity. “The only way of extricating ourselves,” said one, “is to light our torches, and go searching through the earth for Luther, till we can restore him to a nation that will have him.” The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther. {4SP 144.2}
§7
及至消息传来，说路德虽已被囚，但仍安然无恙，民众惧怕的心也就镇抚下来了，可是这消息却引起了他们更热烈地拥护他。众人以空前的热诚阅读他的作品。他们钦佩这一个在众寡如此悬殊的情形之下依然维护上帝圣言的英雄，所以参加改革运动的人就越来越多了。于是改革运动逐渐得势。路德所撒的种子这时在各地发芽生长了。他的失踪倒成就了他在他们中间之时所未能成就的工作。这时这位大领袖既然不在，其他的工人就觉得自己有新的责任。这些人以新的信心和热诚，用他们全副力量向前迈进，使这有了如此光荣开端的工作不至受到拦阻。{4SP 145.1}
§8
The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favor. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The Reformation was constantly gaining in strength. The seed which Luther had sown sprung up everywhere. His absence accomplished a work which his presence would have failed to do. Other laborers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so nobly begun might not be hindered. {4SP 145.1}
§9
但撒但并不懈怠。他如今试用他在每一次改革运动中所用的方法，——以鱼目混珠的手段来欺骗并毁灭世人。正如在第一世纪时基督教会中曾出现了假基督，照样，在第十六世纪时也有假先知兴起。{4SP 145.2}
§10
But Satan was not idle. He now attempted what he has attempted in every other reformatory movement,—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian church, so there arose false prophets in the sixteenth century. {4SP 145.2}
§11
那时有几个人因宗教界骚动的影响，就幻想自己受了上天特别的启示，声称自己负有上帝的使命来完成路德所开始的改革运动。他们声称，路德的一点成就是非常微小的。然而实际上他们却正是在摧毁路德所成就的工作。他们拒绝了改革运动的基本大原则，——上帝的话乃是信心和行为的全备标准；而竟以他们自己容易改变，反复无常的情绪和感想，来代替那永无错谬的响导。他们既然这样将那辨别谬道伪说的大标准丢在一边，就为撒但打开了门路，使他得以照他自己的意思控制世人的心了。{4SP 145.3}
§12
A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and claimed to have been divinely commissioned to carry forward to its completion the Reformation but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. They rejected the fundamental principle of the Reformation,—the word of God as the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings and impressions. By this act of setting aside the great detector of error and falsehood, the way was opened for Satan to control minds as best pleased himself. {4SP 145.3}
§13
这些假先知中有一个人声称自己受了天使加百列的指示。有一个与他同工的学生竟放弃了自己的学业，声称上帝已亲自赐给他解释圣经的智慧。还有一些本性倾向狂热的人则与他们联合一起。这些狂热家的行动引起了不少的骚乱。路德的教训曾使各界人士感觉有改正的必要，所以这时不免有一些真心诚意的人，被这些新兴假先知的谬论所迷惑了。{4SP 146.1}
§14
One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him abandoned his studies, declaring that he had received from God himself the ability to explain the Scriptures. Others who were naturally inclined to fanaticism united with them. The proceedings of these enthusiasts created no little excitement. The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were misled by the pretensions of the new prophets. {4SP 146.1}
§15
这些运动的领袖们到了威丁堡，就向梅兰克吞和他的同工迫切地陈述他们的主张。他们说：“我们是奉上帝差遣来教导百姓的。我们从上帝领受了特别的启示；所以我们知道将来必要发生什么事。我们是使徒和先知，现在来请求路德博士的赞助”。{4SP 146.2}
§16
The leaders of the movement repaired to Wittemberg, and urged their claims upon Melancthon and his co-laborers. Said they: “We are sent by God to teach the people. We have received special revelations from God himself, and therefore know what is coming to pass. We are apostles and prophets, and appeal to Doctor Luther as to the truth of what we say.” {4SP 146.2}
§17
这些改革家大为惊异困惑了。这是他们从来没有应付过的问题。他们不知应采取什么步骤才好。梅兰克吞说：“这些人里面确有非常的灵存在；但是到底是什么灵呢？……一方面我们要小心，不可消灭圣灵的感动，但另一方面，我们要谨防，不要让撒但的灵引我们误入歧途。”{4SP 146.3}
§18
The Reformers were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melancthon: “There are indeed spirits of no ordinary kind 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 seduced by the spirit of Satan.” {4SP 146.3}
§19
这种新教训的果实不久就显露出来了。众人结果疏忽了圣经，甚至把圣经完全丢在一边。各地学校都陷于混乱的状态中。学生拒绝一切的约束，竟放弃学业，退出大学。那些自以为有资格复兴并控制改革运动的人，只有使这工作走到败亡的边缘。这时罗马教的当局又恢复了自信心，庆幸地说：“只要作一次最后的挣扎，胜利就是我们的了”。{4SP 146.4}
§20
The fruit of the new teaching soon became apparent. The minds of the people were diverted from the word of God, or decidedly prejudiced against it. The schools were thrown into confusion. Students, spurning all restraint, abandoned their studies. The men who thought themselves competent to revive and control the work of the Reformation, succeeded only in bringing it to the very brink of ruin. The Romanists now regained their confidence, and exclaimed exultingly, “One more effort, and all will be ours.” {4SP 146.4}
§21
路德在瓦特堡听见所发生的事，就极其关怀地说：“我常料到撒但总会给我们这种灾害的”。他看穿了那些假先知的真面目，并认明了那威胁着真理事业的危险。过去教皇和皇帝的反对还没有给过他像现在这么大的困惑和苦恼。从一些自称为改革运动的朋友之中，已经兴起这运动最阴险的敌人。那曾使他烦恼的心怀得到平安的真理，倒被敌人用来在教会中激起纷争。{4SP 147.1}
§22
Luther at the Wartburg, hearing of what had occurred, said with deep concern, “I always expected that Satan would send us this plague.” He perceived the true character of those pretended prophets, and saw the danger that threatened the cause of truth. The opposition of the pope and the emperor had not caused him so great perplexity and distress as he now experienced. From the professed friends of the Reformation had risen its worst enemies. The very truths which had brought peace to his troubled heart had been made the cause of dissension in the church. {4SP 147.1}
§23
在改革的工作上，路德原是受上帝圣灵激励的人。况且他进展的程度已经超过他自己的理想。他原先并没有意思采取那么坚决的立场，或是进行那么彻底的改革。他不过是无穷能力之主手中的一个工具而已。可是他时常为自己工作的效果担心。有一次他说：“我若知道我所传的道能使一个人受害，无论他是多么卑微无名的人，——其实这道是不会害人的，因为它就是福音，——我就会宁可死十次也不愿不撤回它”。{4SP 147.2}
§24
In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hands of infinite power. Yet he often trembled for the result of his work. He had once said, “If I knew that my doctrine had injured one human being, however poor and unknown,—which it could not, for it is the very gospel,—I would rather face death ten times over than not retract it.” {4SP 147.2}
§25
这时改革运动的中心威丁堡，也迅速陷入混乱。这种可怕的情形并不是路德教训的结果；但他的仇敌在德国全境都把这罪归在他头上。他有时不免心中悲苦自问：“难道改革运动的大工结果就是这样的吗？”当他在祷告中与上帝角力时，他心中又充满了平安。他说：“这工作不是我的，而是祢自己的，祢必不会让这工作受迷信或狂热的败坏”。但他一想到在这样的一个危机之中，自己倒长久置身事外，这是他所不能忍受的。所以他决意回威丁堡去。{4SP 147.3}
§26
And now a whole city, and that city Wittemberg itself, was fast sinking into confusion. The doctrines taught by Luther had not caused this evil; but throughout Germany his enemies were charging it upon him. In bitterness of soul he sometimes asked, “Can such be the end of this great work of the Reformation?” Again, as he wrestled with God in prayer, peace flowed into his heart. “The work is not mine, but thine own,” he said; “thou wilt not suffer it to be corrupted by superstition or fanaticism.” But the thought of remaining longer from the conflict in such a crisis, became insupportable. He determined to return to Wittemberg. {4SP 147.3}
§27
于是他毫不迟疑地登上这一次危险的行程。此时，他仍在被剥夺权利的情形之下。他的仇敌得以自由的杀害他；他的朋友又不得帮助或庇护他。政府方面正在用最严酷的手段对待那些依附他的人。但是他看出福音的工作处于危险之中，他就奉主的名毫无畏惧地出去为真理作战。{4SP 148.1}
§28
Without delay he set out on his perilous journey. He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or shelter him. The imperial government was adopting the most stringent measures against his adherents. But he saw that the work of the gospel was imperiled, and in the name of the Lord he went forth once more to battle for the truth. {4SP 148.1}
§29
路德以非常审慎和谦卑，而同时以果断和稳健的精神开始他的工作。他说：“我们必须用上帝的话语来推翻并破坏那用暴力所树立起来的事业。我决不使用武力来反对迷信和不信的人。……我们不可勉强任何人。我一直在为良心的自由操劳。自由乃是信仰的要素”。他走上讲台，用非常智慧和温柔的言语教训人，劝勉人，责备人，靠着福音的大能引领那些陷于错谬之中的人回到真理的路上。{4SP 148.2}
§30
With great caution and humility, yet with decision and firmness, he entered upon his work. “By the word,” said he, “we must refute and expel what has gained a place and influence by violence. I would not resort to force against the superstitious and unbelieving.” “Let there be no compulsion. I have been laboring for liberty of conscience. Liberty is the very essence of faith.” Ascending the pulpit, he with great wisdom and gentleness instructed, exhorted, and reproved, and by the power of the gospel brought back the misguided people into the way of truth. {4SP 148.2}
§31
路德无意与那些曾经产生那么重大灾祸的狂热派见面。他深知这些人的性情是没有涵养的。他们虽然自称受上天特别的光照，但不能忍受最轻微的反驳，或最仁爱的责备或劝告。他们僭取至尊的威权，要人人无条件地承认他们的主张。但当他们要求会见路德的时候，路德同意与他们会晤；结果他很成功地揭露了他们的真面目，以致这些骗子当时就离开了威丁堡。{4SP 148.3}
§32
Luther had no desire to encounter the fanatics whose course had been productive of so great evil. He knew them to be men of hasty and violent temper, who, while claiming to be especially illuminated from Heaven, would not endure the slightest contradiction, or even the kindest admonition. Arrogating to themselves supreme authority, they required every one, without a question, to acknowledge their claims. But as they demanded an interview with him, he consented to meet them; and so successfully did he expose their pretensions, that the impostors at once departed from Wittemberg. {4SP 148.3}
§33
狂热派的工作一时受到了遏制；但过了几年又暴发了，而且其势力比以前更大，结果更为可怕。路德论到这运动的领袖们说：“在他们，圣经乃是死的字句。他们都呼喊‘那灵！那灵！’可是无论如何，我决不打算随从他们的灵所引领的道路。惟愿上帝凭着祂的怜悯保守我脱离那自称为完全圣洁的教会。我宁愿与平凡，衰弱，患病的人在一起，因为他们感觉自己的罪，并经常从心灵深处向上帝叹息呼求，为要得到祂的安慰和扶持”。{4SP 149.1}
§34
The fanaticism was checked for a time; but several years later it broke out with greater violence and more terrible results. Said Luther, concerning the leaders in this movement: “To them the Holy Scriptures were but 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. May God in his mercy preserve me from a church in which there are none but saints. I wish to be in fellowship with the humble, the feeble, the sick, who know and feel their sins, and who sigh and cry continually to God from the bottom of their hearts to obtain his consolation and support.” {4SP 149.1}
§35
狂热派中最活跃的分子多马.闵萨是一个具有相当本领的人，如果加以正当的指导，他原能造福人群；可惜他还没有学到真宗教的初步原理。他以为自己是上帝所任命要改变世界的，但他像一切热心家一样，忘记了改革的工作是必须从自己身上开始的。他有争夺地位和势力的野心，不愿位居第二，甚至不肯在路德之下。他声称改革家用圣经的权威来代替教皇的权威，乃是换汤不换药。他以为自己蒙上帝呼召来弥补这个弊端，认为圣灵的显现就是用来完成这个任务的手段。他说：“凡具有这灵的人就具有真信仰，纵使他一生没有见过圣经”。{4SP 149.2}
§36
Thomas Munzer, the most active of the fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the first principles of true religion. He imagined himself ordained of God to reform the world, forgetting, like many other enthusiasts, that the reform should begin with himself. He was ambitious to obtain position and influence, and unwilling to be second, even to Luther. He charged the Reformers with establishing, by their adherence to the Bible alone, a species of popery. He considered himself called of God to remedy the evil, and held that manifestations of the Spirit were the means by which this was to be accomplished, and that he who had the Spirit possessed the true faith, though he might never see the written word. {4SP 149.2}
§37
狂热派的教师们完全受了自己感想的支配，认为每一个思想和感触都是上帝的声音，结果他们就趋于极端了。有些人甚至于把自己的圣经都焚烧了，说：“字句是叫人死，圣灵是叫人活。”人生性喜爱奇妙非凡的事和凡能满足他们骄傲的事，所以许多人欣然接受了闵萨的教训。不久他就反对一切公众礼拜的秩序，并声称人若顺从王侯的命令，就是想要事奉上帝而又要事奉彼列。{4SP 150.1}
§38
The fanatical teachers gave themselves up to be governed by impressions, calling every thought of the mind the voice of God; consequently they went to great extremes. Some even burned their Bibles, exclaiming, “The letter killeth, but the Spirit giveth life.” Men naturally love the marvelous, and whatever flatters their pride, and many were ready to accept Munzer’s teachings. He soon denounced all order in public worship, and declared that to obey princes was to attempt to serve both God and Belial. {4SP 150.1}
§39
民众的心既已开始摆脱罗马教皇的轭，也就不愿忍受国家权威的限制。闵萨既声称他革命性的言论是上帝所赞许的，他们就挣破一切的约束，而单受自己的偏见和情感所支配。于是最可怕的叛乱和纷争相继发生，德国的国土竟陷在血泊之中了。{4SP 150.2}
§40
The minds of the people, already beginning to throw off the yoke of the papacy, were also becoming impatient under the restraints of civil authority. Munzer’s revolutionary teachings, claiming divine sanction, led them to break away from all control, and give the rein to their prejudices and passions. The most terrible scenes of sedition and strife followed, and the fields of Germany were drenched with blood. {4SP 150.2}
§41
当路德看到人们把狂热派的恶果怪罪于改革运动的时候，他从前在艾尔福特所长久经历精神上的痛苦，这时又以加倍的力量压在他心上了。罗马教派的王候们声称这次的叛乱乃是路德的道理所必然产生的结果。这种诬蔑的话虽然没有一点根据，但不能不使这改革家极其苦恼。上天的工作竟被列在最恶毒的狂热派中，而受到如此的侮辱，这似乎是他所不能忍受的。而在另一方面，叛乱的首领们也仇恨路德，因为他不但反对他们的道理，并否认他们是受上帝灵感的，而也斥他们为反抗国家权威的叛徒。他们为报复起见，就诬蔑他为最卑鄙的骗子。路德似乎是处在首领和百姓双方仇恨的夹攻之下。{4SP 150.3}
§42
The agony of soul which Luther had so long before experienced in his cell at Erfurth, now pressed upon him with redoubled power as he saw the results of fanaticism charged upon the Reformation. The papist princes declared, and many believed, that Luther’s doctrine had been the cause of the rebellion. Although this charge was without the slightest foundation, it could not but cause the Reformer great distress. That the work of Heaven should be thus degraded by being classed with the basest fanaticism, seemed more than he could endure. On the other hand, the leaders in the revolt hated Luther because he had not only opposed their doctrines and denied their claims to divine inspiration, but had pronounced them rebels against the civil authority. In retaliation they denounced him as a base pretender. He seemed to have brought upon himself the enmity of both princes and people. {4SP 150.3}
§43
罗马教徒弹冠相庆了，以为不久必能眼见改革运动一败涂地。他们竟把路德所最热切企图改正的错谬怪到他的头上。至于狂热派的党羽，他们声称自己受了虐待，因此博得许多人的同情，倒被人看为殉道者，这种现象原是古今一辙的。于是那曾千方百计反对改革运动的人，到被人怜惜，并被褒扬为遭受虐待和压迫的牺牲者。这是撒但的工作，是最初在天上出现的叛逆精神所鼓动的。{4SP 151.1}
§44
The Romanists exulted, expecting to witness the speedy downfall of the Reformation; and they blamed Luther, even for the errors which he had been most earnestly endeavoring to correct. The fanatical party, by falsely claiming to have been treated with great injustice, succeeded in gaining the sympathies of a large class of the people, and, as is usually the case with those who take the wrong side, they came to be regarded as martyrs. Thus the ones who were exerting every energy in opposition to the Reformation were pitied and lauded as the victims of cruelty and oppression. This was the work of Satan, prompted by the same spirit of rebellion which was first manifested in Heaven. {4SP 151.1}
§45
撒但经常设法欺骗人，引诱他们称罪为义，称义为罪。他的工作已经得到何等大的成功啊！上帝忠心的仆人毫无畏惧地为真理辩护，反而受到责难，蒙了羞辱，又是何等常见的事呢！同时撒但的爪牙反倒受人赞扬和夸奖，甚至被视为殉道的烈士；而那些应受尊敬和支持的效忠上帝之人，却被弃在怀疑与猜忌之下，孤立无援。{4SP 151.2}
§46
Satan is constantly seeking to deceive men, and lead them to call sin righteousness, and righteousness sin. How successful has been his work! How often are censure and reproach cast upon God’s faithful servants because they will stand fearlessly in defense of the truth! Men who are but agents of Satan are praised and flattered, and even looked upon as martyrs, while those who should be respected and sustained for their fidelity to God, are left to stand alone, under suspicion and distrust. {4SP 151.2}
§47
伪装的圣洁和假冒的虔诚今日仍在行使其欺骗的工作。这种欺骗的工作在各种方式之下，显出与路德的日子相同的精神，使人转离圣经，随从自己的心情和感觉，而不顺从上帝的律法。这是撒但一个最有效的诡计，使纯正和真实的道理受到羞辱。{4SP 152.1}
§48
Counterfeit holiness, spurious sanctification, is still doing its work of deception. Under various forms it exhibits the same spirit as in the days of Luther, diverting minds from the Scriptures, and leading men to follow their own feelings and impressions rather than to yield obedience to the law of God. This is one of Satan’s most successful devices to cast reproach upon purity and truth. {4SP 152.1}
§49
路德曾大无畏地为福音辩护，抵挡从各方面来的攻击。在每一次斗争中，他都显明上帝的话是强有力的武器。路德曾用这话与教皇僭取的权威，以及烦琐哲学派的唯理学作战，而这时又象磐石一样地坚立不动，抵挡那想要与改革运动联合的狂热派。{4SP 152.2}
§50
Fearlessly did Luther defend the gospel from the attacks which came from every quarter. The word of God proved itself a weapon mighty in every conflict. With that word he warred against the usurped authority of the pope, and the rationalistic philosophy of the schoolmen, while he stood firm as a rock against the fanaticism that sought to ally itself with the Reformation. {4SP 152.2}
§51
这些敌对的分子都是凭自己的意思将圣经弃在一旁，而高举人的智慧为宗教真理和知识的泉源。唯理主义者以理智为神，为宗教信仰的标准。而罗马教则声称教皇的主权是从使徒继承而来的，并且代代相传，从未间断，这样就使自己有充分的机会，在使徒任命的神圣外衣之下，遮掩各样的奢侈和腐败。至于闵萨及其同人所自夸的“灵感，”则不过是出于自己的幻想，而其影响对世人或上帝的权威却起了颠覆的作用。真正的基督教，必定接受圣经的话为圣灵默示之真理的大宝库，为辨别诸灵的标准。{4SP 152.3}
§52
Each of these opposing elements was in its own way setting aside the Holy Scriptures, and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason, and makes this the criterion for religion. Romanism, claiming for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, gives ample opportunity for every species of extravagance and corruption to be concealed under the sanctity of the apostolic commission. The inspiration claimed by Munzer and his associates proceeded from no higher source than the vagaries of the imagination, and its influence was subversive of all authority, human or divine. True Christianity receives the word of God as the great treasure-house of inspired truth, and the test of all inspiration. {4SP 152.3}
§53
路德从瓦特堡回来之后，就完成了翻译新约圣经的工作。不久，德国人民就得到他们本国方言的福音了。一切热爱真理的人以非常喜乐的心情欢迎这个译本；但那些注重人的遗传和吩咐的人，却轻蔑地拒绝了它。{4SP 152.4}
§54
Upon his return from the Wartburg, Luther completed his translation of the New Testament, and the gospel was soon after given to the people of Germany in their own language. This translation was received with great joy by all who loved the truth; but it was scornfully rejected by those who chose human traditions and the commandments of men. {4SP 153.4}
§55
神父们既认明现在一般平民都能同他们讨论上帝圣经的训言，而他们自己的无知势必被人揭露无遗，他们就不胜惊惶了。他们所有世俗论理的武器，根本无力抵挡圣灵的宝剑。罗马教用尽她一切的权威来阻止圣经的流行；但是谕旨，咒诅令，酷刑，都是一样无效。她越是诬蔑并禁止圣经，百姓就越要知道圣经里究竟讲一些什么教训。凡识字的人都热心亲自研究上帝的话。他们随身携带圣经，读了又读，非把其中大部的经节背熟，决不罢休。路德看到民众那么欢迎新约圣经，就立时开始翻译旧约，译完其中一卷，就陆续发行。{4SP 153.1}
§56
The priests were alarmed at the thought that the common people would now be able to discuss with them the precepts of God’s word, and that their own ignorance would thus be exposed. The weapons of their carnal reasoning were powerless against the sword of the Spirit. Rome summoned all her authority to prevent the circulation of the Scriptures; but decrees, anathemas, and tortures were alike in vain. The more she condemned and prohibited the Bible, the greater was the anxiety of the people to know what it really taught. All who could read were eager to study the word of God for themselves. They carried it about with them, and read and re-read, and could not be satisfied until they had committed large portions to memory. Seeing the favor with which the New Testament was received, Luther immediately began the translation of the Old, and published it in parts as fast as completed. {4SP 153.1}
§57
路德的作品无论在城市或乡村中一样受到欢迎。入晚，乡村学校的教师们向聚集在炉边的小群人高声诵读。每一次总有一些人被真理所折服，欢喜快乐地接受了上帝的道。这些人就尽一切的力量，转而将这好消息传给别人。{4SP 153.2}
§58
Luther’s writings were welcomed alike in city and in hamlet. At night the teachers of the village schools read them aloud to little groups gathered at the fireside. With every effort, some souls would be convicted of the truth, and, receiving the word with gladness, would in their turn tell the good news to others. {4SP 153.2}
§59
圣经的话已证实了“祢的言语一解开，就发出亮光，使愚人通达”（诗119:130）。研究圣经使人的心灵和理智起了极大的变化。罗马教皇的规条曾把铁轭放在百姓身上，把他们束缚在无知和腐败之下。他们虽然严格地遵守种种迷信的仪式；但是这一切礼节对于他们的心灵和悟性却没有起什么作用。路德的宣讲一面清楚地提出上帝圣言的真理，一面将上帝的话放在平民的手中。这话本身就唤醒了他们潜在的能力，不但洁净并提高他们属灵的品质，而也使他们的悟性得到新的力量和生气。{4SP 153.3}
§60
The words of inspiration were verified: “The entrance of thy words giveth light; it giveth understanding unto the simple.” [Psalm 119:130.] The study of the Scriptures was working a mighty change in the minds and hearts of the people. The papal rule had placed upon its subjects an iron yoke which held them in ignorance and degradation. A superstitious observance of forms had been scrupulously maintained; but in all their service the heart and intellect had had little part. The preaching of Luther, setting forth the plain truths of God’s word, and then the word itself, placed in the hands of the common people, had aroused their dormant powers, not only purifying and ennobling the spiritual nature, but imparting new strength and vigor to the intellect. {4SP 153.3}
§61
各色各等的人都手持圣经，维护宗教改革的道理。罗马教徒曾把研究圣经的事完全托付神父和僧侣，这时他们就叫这些人去与这新的学说辩论。可是神父和僧侣们既不明白圣经，又不知道上帝的大能，所以竟被他们所斥之为无学问和信异端的人所完全驳倒了。有一位罗马教的作家说：“不幸得很，路德劝跟从他的人除了圣经之外，不相信任何其他权威”。有成群的人常聚集来谛听那些没有多少学问之人所维护的真理，甚至听他们与一些有学问有口才的神学家进行讨论。当上帝圣言的简明教训驳倒了这些权贵们的论据时，他们那种惭愧无知是很明显的。许多工人，兵士，妇女，甚至小孩子们还要比那些穿着法衣的神父和有学问的博士更熟悉圣经的教训呢。{4SP 154.1}
§62
Persons of all ranks were to be seen with the Bible in their hands, defending the doctrines of the Reformation. The papists who had left the study of the Scriptures to the priests and monks, now called upon them to come forward and refute the new teachings. But, ignorant alike of the Scriptures and of the power of God, priests and friars were totally defeated by those whom they had denounced as unlearned and heretical. “Unhappily,” said a Catholic writer, “Luther had persuaded his followers that their faith ought only to be founded on the oracles of Holy Writ.” Crowds would gather to hear the truth advocated by men of little education, and even discussed by them with learned and eloquent theologians. The shameful ignorance of these great men was made apparent as their arguments were met by the simple teachings of God’s word. Women and children, artisans and soldiers, had a better knowledge of the Scriptures than had learned doctors or surpliced priests. {4SP 154.1}
§63
当罗马教的神父们见自己的会众逐渐减少时，他们就请求官府的援助，企图用尽一切的能力使他们的听众回来。但是众人已经在新的教义中找到那能以满足心灵需要的粮食，他们就转离了那些多年以来用无价值的糟糠来喂养他们的人。这些糟糠就是迷信的礼节和人为的遗传。{4SP 155.1}
§64
As the Romish clergy saw their congregations diminishing, they invoked the aid of the magistrates, and by every means in their power endeavored to bring back their hearers. But the people had found in the new teachings that which supplied the wants of their souls, and they turned away from those who had so long fed them with the worthless husks of superstitious rites and human traditions. {4SP 155.1}
§65
当逼迫火焰起来攻击真理的教师时，他们就遵行了基督的话：“有人在这城里逼迫你们，就逃到那城里去”（太10:23）。于是真光照耀到各方各处。这些逃亡者无论在哪里找到一个好客的人家，就住在那里宣讲基督，有时也在教会里，但若教会不准他们，他们就在人家里或在露天讲道。他们在哪里找到听众，哪里就是一所奉献给上帝的殿。他们既凭着这样的努力和信心宣讲真理，真理就以无可抵挡的能力传开了。{4SP 155.2}
§66
When persecution was kindled against the teachers of the truth, they gave heed to the words of Christ, “When they persecute you in this city, flee ye into another.” [Matthew 10:23.] The light penetrated everywhere. The fugitives would find somewhere a hospitable door opened to them, and there abiding, they would preach Christ, sometimes in the church, or, if denied that privilege, in private houses or in the open air. Wherever they could obtain a hearing was a consecrated temple. The truth, proclaimed with such energy and assurance, spread with irresistible power. {4SP 155.2}
§67
教会和国家的权威想要镇压“异端，”却是徒然。他们借助于监禁，酷刑，火柱，刀剑，也是枉然。千万信徒用自己的血印证了他们的信仰，而工作仍然迈步前进。逼迫只能推广真理；撒但想要用狂热派来混淆真理，结果上帝的工作与撒但的工作之间的区别更清楚地显明出来了。{4SP 155.3}
§68
In vain were both ecclesiastical and civil authorities invoked to crush the heresy. In vain they resorted to imprisonment, torture, fire, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Persecution served only to extend the truth; and the fanaticism which Satan endeavored to unite with it, resulted in making more clear the contrast between the work of Satan and the work of God. {4SP 155.3}