Chapter VII: Book XIII (2)

A second distinctive feature in this constitution is its simplicity both of government and worship. The assembly conjures all future synods not to load the Churches with a multitude of ordinances, "seeing that where orders abound, disorder superabounds." They would not even continue the organs in the churches, because, said they, "men should understand what they hear."[73] The more the human mind has been bent in one direction, the more violent is the reaction in the contrary direction when it is unbent. The Church passed at that time from the extreme of symbols to that of simplicity. These are the principal features of this constitution:--

[73] Ne homines non intelligant.--(Ibid. cap. 3.)

"The Church can only be taught and governed by the Word of its Sovereign Pastor. Whoever has recourse to any other word shall be deposed and excommunicated.[74]

[74] Non admittimus verbum aliud quam ipsius pastoris
nostri.--(Schminke, Monumenta Hassiaca, cap. 2.)

"Every pious man, learned in the Word of God, whatever be his condition, may be elected bishop if he desire it, for he is called inwardly of God.[75]

[75] Si quis pius, in verbo sancto et exercitatus, docere petit verbum
sanctum, non repellatur, a Deo enim interne mittitur.--(Ibid. cap.
23.)

"Let no one believe that by a bishop we understand anything else than a simple minister of the Word of God.[76]

[76] Ne quis putet, nos hic per episcopos, alios intelligere, quam
ministros Dei verbi.--(Ibid.)

"The ministers are servants, and consequently they ought not to be lords, princes, or governors.

[Sidenote: CONSTITUTION OF THE CHURCH--BISHOPS.]

"Let the faithful assemble and choose their bishops and deacons. Each church should elect its own pastor.[77]

[77] Eligat quævis ecclesia episcopum suum.--(Ibid. cap. 23.)

"Let those who are elected bishops be consecrated to their office by the imposition of the hands of three bishops; and as for the deacons, if there are no ministers present, let them receive the laying on of hands from the elders of the Church.[78]

[78] Manus imponant duo ex senioribus, nisi alii episcopi
intersint.--(Ibid. cap. 21.)

"If a bishop causes any scandal to the Church by his effeminacy, or by the splendour of his garments, or by the levity of his conduct, and if, on being warned, he persists, let him be deposed by the Church.[79]

[79] Deponat ecclesia episcopum suum, quod ad eam spectet judicare de
voce pastorum.--(Ibid. cap. 23.)

"Let each church place its bishop in a condition to live with his family, and to be hospitable, as St. Paul enjoins; but let the bishops exact nothing for their casual duties.[80]

[80] Alat quævis ecclesia episcopum suum sicque illi administret ut
cum sua familia vivere possit.--(Schminke, Monumenta Hassiaca, cap.
23.)

"On every Sunday let there be in some suitable place an assembly of all the men who are in the number of the saints, to regulate with the bishop, according to God's Word, all the affairs of the Church, and to excommunicate whoever gives occasion of scandal to the Church; for the Church of Christ has never existed without exercising the power of excommunication.[81]

[81] Fiat conventus fidelium in congruo loco, ad quem quotquot ex
viris in sanctorum numero habentur......Christi ecclesiam nunquam
fuisse sine excommunicatione.--(Ibid. cap. 15.)

"As a weekly assembly is necessary for the direction of the particular churches, so a general synod should be held annually for the direction of all the churches in the country.[82]

[82] Ut semel pro toto Hessia celebretur synodus apud Marpurgum tertia
dominica post pascha.--(Ibid. cap. 18.)

[Sidenote: TWO ELEMENTS IN THE CHURCH.]

"All the pastors are its natural members; but each church shall further elect from its body a man full of the Spirit and of faith, to whom it shall intrust powers for all that is in the jurisdiction of the synod.[83]

[83] Universi episcopi......Quælibet ecclesia congregetur et eligat ex
se ipsa unum plenum fide et Spiritu Dei.--(Ibid.)

"Three visiters shall be elected yearly, with commission to go through all the churches, to examine those who have been elected bishops, to confirm those who have been approved of, and to provide for the execution of the decrees of the synod."

It will no doubt be found that this first evangelical constitution went in some points to the extreme of ecclesiastical democracy; but certain institutions had crept in that were capable of increase and of changing its nature. Six superintendents for life were afterwards substituted for these annual visiters (who, according to the primitive institution, might be simple members of the church); and, as has been remarked,[84] the encroachments, whether of these superintendents or of the state, gradually paralyzed the activity and independence of the churches of Hesse. This constitution fared as did that of the Abbé Sièyes, in the year 8, which, being destined to be republican, served through the influence of Napoleon Bonaparte to establish the despotism of the Empire.

[84] Rettig, Die Freie Kirche.

It was not the less a remarkable work. Romish doctors have reproached the Reformation for making the Church a too interior institution.[85] In effect, the Reformation and Popery recognise two elements in the Church,--the one exterior, the other interior; but while Popery gives precedence to the former, the Reformation assigns it to the latter. If however it be a reproach against the Reformation for having an inward Church only, and for not creating an external one, the remarkable constitution of which we have just exhibited a few features, will save us the trouble of reply. The exterior ecclesiastical order, which then sprung from the very heart of the Reformation, is far more perfect than that of Popery.

[85] This is the opinion set forth in the _Symbolik_ of Dr. Möhler,
the most celebrated defender of the Romish doctrine among our
contemporaries.

[Sidenote: LUTHER ON THE MINISTRY.]

One great question presented itself: Will these principles be adopted by all the Churches of the Reformation?

Everything seemed to indicate as much. The most pious men thought at that time that the ecclesiastical power proceeded from the members of the Church. By withdrawing from the hierarchical extreme, they flung themselves into a democratical one. Luther himself had professed this doctrine as early as 1523. The Calixtins of Bohemia, on seeing the bishops of their country refuse them ministers, had gone so far as to take the first vagabond priest. "If you have no other means of procuring pastors," wrote Luther to them, "rather do without them, and let each head of a family read the Gospel in his own house, and baptise his children, sighing after the sacrament of the altar as the Jews at Babylon did for Jerusalem.[86] The consecration of the Pope creates priests--not of God, but of the devil, ordained solely to trample Jesus Christ under foot, to bring his sacrifice to naught, and to sell imaginary holocausts to the world in his name.[87] Men become ministers only by election and calling, and that ought to be effected in the following manner:--

"First, seek God by prayer;[88] then being assembled together with all those whose hearts God has touched, choose in the Lord's name him or them whom you shall have acknowledged to be fitted for this ministry. After that, let the chief men among you lay their hands on them, and recommend them to the people and to the Church."[89]

[86] Tutius enim et salubrius esset, quemlibet patrem-familias suæ
domui legere Evangelium.--(L. Opp. lat. ii. p. 363.)

[87] Per ordines papisticos non sacerdotes Dei sed sacerdotes Satanæ,
tantum ut Christum conculcent.--(Ibid. p. 364.)

[88] Orationibus tum privatis tum publicis.--(Ibid. p. 370.)

[89] Eligite quem et quos volueritis. Tum impositis super eos manibus,
sint hoc ipso vestri episcopi, vestri ministri, seu pastores.--(L.
Opp. lat. ii. p. 370.)

[Sidenote: ORGANIZATION OF THE CHURCH.]

Luther, in thus calling upon the people alone to nominate their pastors, submitted to the necessities of the times. It was requisite to constitute the ministry; but the ministry having no existence, it could not then have the legitimate part that belongs to it in the choice of God's ministers.

But another necessity, proceeding in like manner from the state of affairs, was to incline Luther to deviate from the principles he had laid down.

The German Reformation can hardly be said to have begun with the lower classes, as in Switzerland and France; and Luther could scarcely find anywhere that christian people, which should have played so great a part in his new constitution. Ignorant men, conceited townspeople, who would not even maintain their ministers--these were the members of the Church. Now what could be done with such elements?

But if the people were indifferent, the princes were not so. They stood in the foremost rank of the battle, and sat on the first bench in the council. The democratic organization was therefore compelled to give way to an organization conformable to the civil government. The Church is composed of Christians, and they are taken wherever they are found--high or low. It was particularly in high stations that Luther found them. He admitted the princes as representatives of the people; and henceforward the influence of the state became one of the principal elements in the constitution of the evangelical Church.

In the mind of the Reformer, this guardianship of the princes was only to be provisional. The faithful being then in minority, they had need of a guardian; but the era of the Church's majority might arrive, and with it would come its emancipation.

[Sidenote: LUTHER'S LETTER TO THE ELECTOR.]

We may admit that this recourse to the civil power was at that time necessary, but we cannot deny that it was also a source of difficulties. We will point out only one. When Protestantism became an affair of governments and nations, it ceased to be universal. The new spirit was capable of creating a new earth. But instead of opening new roads, and of purposing the regeneration of all Christendom, and the conversion of the whole world, the Protestants sought to settle themselves as comfortably as possible in a few German duchies. This timidity, which has been called prudence, did immense injury to the Reformation.

The organizing power being once discovered, the Reformers thought of organization, and Luther applied to the task; for although he was in an especial manner an assailant and Calvin an organizer, these two qualities, as necessary to the reformers of the Church as to the founders of empires, were not wanting in either of these great servants of God.

It was necessary to compose a new ministry, for most of the priests who had quitted the Papacy were content to receive the watchword of Reform without having personally experienced the sanctifying virtue of the Truth. There was even one parish in which the priest preached the Gospel in his principal church, and sang mass in its succursal.[90] But something more was wanting: a Christian people had to be created. "Alas!" said Luther of some of the adherents of the Reform, "they have abandoned their Romish doctrines and rites, and they scoff at ours."[91]

[90] In æde parochiali evangelico more docebat, in filiali missi
fiabat.--(Seck. p. 102.)

[91] Sic enim sua papistica neglexerunt, et nostra contemnunt.--(L.
Epp. iii. p. 224.)

[Sidenote: GERMAN MASS.]

Luther did not shrink from before this double necessity; and he made provision for it. Understanding that a general visitation of the churches was necessary, he addressed the Elector on this subject, on the 22d October 1526. "Your highness, in your quality of guardian of youth, and of all those who know not how to take care of themselves," said he, "should compel the inhabitants, who desire neither pastors nor schools, to receive these means of grace, as they are compelled to work on the roads, on bridges, and such like services.[92] The papal order being abolished, it is your duty to regulate these things; no other person cares about them, no other can, and no other ought to do so. Commission, therefore, four persons to visit all the country; let two of them inquire into the tithes and church property; and let two take charge of the doctrine, schools, churches, and pastors." We naturally ask, on reading these words, if the church which was formed in the first century, without the support of princes, could not in the sixteenth be reformed without them?

[92] Als oberster vormund der Jugend und aller die es bedurfen, sall
sie mit Gewalt dazu halten.--(L. Epp. iii. p. 136.)

Luther was not content with soliciting in writing the intervention of the prince. He was indignant at seeing the courtiers, who in the time of the Elector Frederick had shown themselves the inveterate enemies of the Reformation, rushing now, "sporting, laughing, skipping," as he said, on the spoils of the Church. Accordingly, at the end of this year, the Elector having come to Wittemberg, the Reformer repaired immediately to the palace, made his complaint to the prince-electoral, whom he met at the gate, then without caring about those who stopped him, made his way by force into his father's bedchamber, and addressing this prince, who was surprised at so unexpected a visit, begged him to remedy the evils of the Church. The visitation of the churches was resolved upon, and Melancthon was commissioned to draw up the necessary instructions.

In 1526, Luther had published his "German Mass," by which he signified the order of church service in general. "The real evangelical assemblies," he said, "do not take place publicly, pellmell, admitting people of every sort;[93] but they are formed of serious Christians, who confess the Gospel by their words and by their lives,[94] and in the midst of whom we may reprove and excommunicate, according to the rule of Christ Jesus.[95] I cannot institute such assemblies, for I have no one to place in them;[96] but if the thing becomes possible, I shall not be wanting in this duty."

[93] Non publice, sive promiscue et admissa omnis generis plebe.--(De
Missa Germ.)

[94] Qui nomina sua in catalogum referrent, adds he.--(Ibid.)

[95] Excommunicari qui Christiano more se non gererent.--(De Missa
Germ.)

[96] Neque enim habeo qui sint idonei.--(Ibid.)

[Sidenote: MELANCTHON'S INSTRUCTIONS.]

It was also with a conviction that he must give the Church, not the best form of worship imaginable, but the best possible, that Melancthon laboured at his Instructions.

The German Reformation at that time tacked about, as it were. If Lambert in Hesse had gone to the extreme of a democratical system, Melancthon in Saxony was approximating the contrary extreme of traditional principles. A conservative principle was substituted for a reforming one. Melancthon wrote to one of the inspectors:[97] "All the old ceremonies that you can preserve, pray do so.[98] Do not innovate much, for every innovation is injurious to the people."[99]

[97] Dr. Dewette thinks this letter is Luther's (L. Epp. iii. p. 352).
It appears clear to me, as also to Dr. Bretschneider, that it is
Melancthon's. Luther never went so far in the way of concession.

[98] Observo quantum ex veteribus cæremoniis retineri potest,
retineas.--(Corp. Ref. ii. p. 990.)

[99] Omnis novitas nocet in vulgo.--(Ibid.)

They retained, therefore, the Latin liturgy, a few German hymns being mingled with it;[100] the communion in one kind for those only who scrupled from habit to take it in both; a confession made to the priest without being in any way obligatory; many saints' days, the sacred vestments,[101] and other rites, "in which," said Melancthon, "there is no harm, whatever Zwingle may say."[102] And at the same time they set forth with reserve the doctrines of the Reformation.

[100] Non aboleas eam totam (the Latin mass): satis est alicubi
miscere Germanicas cantationes.--(Ibid.)

[101] Ut retineantur vestes usitatæ in sacris.--(Corp. Ref. ad Jonam,
20th December 1527.)

[102] Vel si Zwinglius ipse prædicaturus sit.--(Corp. Ref. ii. p.
910.)

It is but right to confess the dominion of facts and circumstances upon these ecclesiastical organizations; but there is a dominion which rises higher still--that of the Word of God.

Perhaps what Melancthon did was all that could be effected at that time: but it was necessary for the work to be one day resumed and re-established on its primitive plan, and this was Calvin's glory.

[Sidenote: DISAFFECTION.]

A cry of astonishment was heard both from the camp of Rome and from that of the Reformation. "Our cause is betrayed," exclaimed some of the evangelical Christians: "the liberty is taken away that Jesus Christ had given us."[103]

[103] Alii dicerent prodi causam.--(Camer. Vita Melancthon, p. 107.)

On their part the Ultramontanists triumphed in Melancthon's moderation: they called it a retractation, and took advantage of it to insult the Reform. Cochlœus published a "horrible" engraving, as he styles it himself, in which, from beneath the same hood was seen issuing a seven-headed monster representing Luther. Each of these heads had different features, and all, uttering together the most frightful and contradictory words, kept disputing, tearing, and devouring each other.[104]

[104] Monstrosus ille Germaniæ partus, Lutherus septiceps.--(Cochlœus,
p. 169.)

The astonished Elector resolved to communicate Melancthon's paper to Luther. But never did the Reformer's respect for his friend show itself in a more striking manner. He only made one or two unimportant additions to this plan, and sent it back accompanied with the highest eulogiums. The Romanists said that the tiger caught in a net was licking the hands that clipped his talons. But it was not so. Luther knew that the aim of Melancthon's labours was to strengthen the very soul of the Reformation in all the churches of Saxony. That was sufficient for him. He thought besides, that in every thing there must be a transition; and being justly convinced that his friend was more than himself a man of transition, he frankly accepted his views.

The general visitation began. Luther in Saxony, Spalatin in the districts of Altenburg and Zwickau, Melancthon in Thuringia, and Thuring in Franconia, with ecclesiastical deputies and several lay colleagues, commenced the work in October and November 1528.

[Sidenote: IMPORTANT RESULTS.]

They purified the clergy by dismissing every priest of scandalous life;[105] they assigned a portion of the church property to the maintenance of public worship, and they placed the remainder beyond the reach of plunder; they continued the suppression of the convents; they established everywhere unity of instruction; and "Luther's greater and smaller catechisms," which appeared in 1529, contributed more perhaps than any other writings to propagate throughout the new churches the ancient faith of the Apostles; they commissioned the pastors of the great towns, under the title of superintendents, to watch over the churches and the schools; they maintained the abolition of celibacy; and the ministers of the Word, become husbands and fathers, formed the germ of a third estate, whence in after-years were diffused in all ranks of society learning, activity, and light. This is one of the truest causes of the intellectual and moral superiority that indisputably distinguishes the evangelical nations.

[105] Viginti fere rudes et inepti, multique concubinarii et potatores
deprehensi sunt.--(Seckend. p. 102.)

The organization of the churches in Saxony, notwithstanding its imperfections, produced for that time at least the most important results. This was because the Word of God prevailed; and because, wherever this Word exercises its power, secondary errors and abuses are paralyzed. The very discretion that was employed proceeded in reality from a good principle. The reformers, unlike the enthusiasts, did not utterly reject an institution because it was corrupted. They did not say, for example: "The sacraments are disfigured, let us do without them! the ministry is corrupt, let us reject it!"--but they rejected the abuse, and restored the use. This prudence is the mark of a work of God; and if Luther sometimes permitted the chaff to remain along with the wheat, Calvin appeared later, and more thoroughly purged the Christian threshing-floor.

[Sidenote: THE REFORMATION ADVANCES.]

The organization which was at that time accomplishing in Saxony, exerted a strong reaction on all the German empire, and the doctrine of the Gospel advanced with gigantic strides. The design of God in turning aside from the reformed states of Germany, the thunderbolt that he caused to fall upon the seven-hilled city, was clearly manifest. Never were years more usefully employed; and it was not only to framing a constitution that the Reformation devoted itself, it was also to extend its doctrine.

The duchies of Luneburg and Brunswick, many of the most important imperial cities, as Nuremberg, Augsburg, Ulm, Strasburg, Gottingen, Gosslar, Nordhausen, Lubeck, Bremen, and Hamburg, removed the tapers from the chapels, and substituted in their place the brighter torch of the Word of God.

In vain did the frightened canons allege the authority of the Church. "The authority of the Church," replied Kempe and Zechenhagen, the reformer of Hamburg, "cannot be acknowledged unless the Church herself obeys her pastor Jesus Christ."[106] Pomeranus visited many places to put a finishing hand to the Reform.

[106] Evangelici auctoritatem Ecclesiæ non aliter agnoscendam esse
contendebant quam si vocem pastoris Christi sequeretur.--(Seckend. i.
p. 245.)

In Franconia, the Margrave George of Brandenburg, having reformed Anspach and Bayreuth, wrote to his ancient protector, Ferdinand of Austria, who had knit his brows on hearing of his reforming proceedings: "I have done this by God's order; for he commands princes to take care not only of the bodies of their subjects, but also of their souls."[107]

[107] Non modo quoad corpus, sed etiam quoad animam.--(Seckend. ii. p.
121.)

In East Friesland, on new-year's day, 1527, a Dominican named Resius, having put on his hood,[108] ascended the pulpit at Noorden, and declared himself ready to maintain certain theses according to the tenor of the Gospel. Having silenced the Abbot of Noorden by the soundness of his arguments, Resius took off his cowl, laid it on the pulpit, and was received in the nave by the acclamations of the faithful. Ere long the whole of Friesland laid aside the uniform of Popery, as Resius had done.

[108] Resius, cucullum indutus, suggestum ascendit.--(Scultet. Ann. p.
93.)

[Sidenote: A PIOUS PRINCESS.]

At Berlin, Elizabeth, electress of Brandenburg, having read Luther's works, felt a desire to receive the Lord's supper in conformity with Christ's institution: a minister secretly administered it at the festival of Easter, 1528; but one of her children informed the Elector. Joachim was greatly exasperated, and ordered his wife to keep her room for several days;[109] it was even said that he intended to shut her up.[110] This princess, being deprived of all religious support, and mistrusting the perfidious manœuvres of the Romish priests, resolved to escape by flight; and she claimed the assistance of her brother, Christian II. of Denmark, who was then residing at Torgau. Taking advantage of a dark night, she quitted the castle in a peasant's dress, and got into a rude country-waggon that was waiting for her at the gate of the city. Elizabeth urged on the driver, when, in a bad road, the wain broke down. The electress, hastily unfastening a handkerchief she wore round her head, flung it to the man, who employed it in repairing the damage, and ere long Elizabeth arrived at Torgau. "If I should expose you to any risk," said she to her uncle, the Elector of Saxony, "I am ready to go wherever Providence may guide me." But John assigned her a residence in the castle of Lichtenberg, on the Elbe, near Wittemberg. Without taking upon us to approve of Elizabeth's flight, let us acknowledge the good that God's Providence drew from it. This amiable lady, who lived at Lichtenberg, in the study of His word, seldom appearing at court, frequently going to hear Luther's sermons, and exercising a salutary influence over her children, who sometimes had permission to see her, was the first of those pious princesses whom the house of Brandenburg has counted, and even still counts, among its members.

[109] Aliquot diebus a marito in cubiculo detenta fuisse.--(Seckend.
ii. p. 122.)

[110] Marehio statuerat eam immurare.--(L. Epp. ad Lenkium, iii. p.
296.)

At the same time, Holstein, Sleswick, and Silesia decided in favour of the Reformation: and Hungary, as well as Bohemia, saw the number of its adherents increase.

[Sidenote: EDICT OF OFEN.]

In every place, instead of a hierarchy seeking its righteousness in the works of man, its glory in external pomp, its strength in a material power, the Church of the Apostles reappeared, humble as in primitive times, and like the ancient Christians, looking for its righteousness, its glory, and its power solely in the blood of Christ and in the Word of God.[111]

[111] Revelation xii. 11.

IV. All these triumphs of the Gospel could not pass unperceived; there was a powerful reaction, and until political circumstances should permit a grand attack upon the Reformation on the very soil where it was established, and of persecuting it by means of diets, and if necessary by armies, they began to persecute in detail in the Romish countries with tortures and the scaffold.

On the 20th August, 1527, King Ferdinand, by the Edict of Ofen in Hungary, published a tariff of crimes and penalties, in which he threatened death by the sword, by fire, or by water,[112] against whoever should say that Mary was a woman like other women; or partake of the sacrament in an heretical manner; or consecrate the bread and wine, not being a Romish priest; and further, in the second case, the house in which the sacrament should have been administered was to be confiscated or rased to the ground.

[112] Die sollen mit den Feuer Schwerdt oder Wasser gestraft
werden.--(Ferd. Mandat. L. Opp. xix. p. 596.)

Such was not the legislation of Luther. Link having asked him if it were lawful for the magistrate to put the false prophets to death, meaning the Sacramentarians, whose doctrines Luther attacked with so much force,[113] the Reformer replied: "I am slow whenever life is concerned, even if the offender is exceedingly guilty.[114] I can by no means admit that the false teachers should be put to death;[115] it is sufficient to remove them." For ages the Romish Church has bathed in blood. Luther was the first to profess the great principles of humanity and religious liberty.

[113] Contra hostes sacramentarios strenue nobiscum certare.--(Epp. to
Lenk, July 14, 1528.)

[114] Ego ad judicium sanguinis tardus sum, etiam ubi meritum
abundat.--(Ibid.)

[115] Nullo modo possum admittere falsos doctores occidi.--(Epp. to
Lenk, July 14, 1528.)

[Sidenote: PERSECUTIONS--WINKLER AND CARPENTER.]

They sometimes had recourse to more expeditious proceedings than the scaffold itself. George Winkler, pastor of Halle, having been summoned before Archbishop Albert in the spring of 1527, for having administered the sacrament in both kinds, had been acquitted. As this minister was returning home along an unfrequented road in the midst of the woods, he was suddenly attacked by a number of horsemen, who murdered him, and immediately fled through the thickets without taking anything from his person.[116] "The world," exclaimed Luther, "is a cavern of assassins under the command of the devil; an inn, whose landlord is a brigand, and which bears this sign, _Lies and Murder_; and none are more readily murdered therein than those who proclaim Jesus Christ."

[116] Mox enim ut interfecerunt, aufugerunt per avia loca, nihil prædæ
aut pecuniæ capientes.--(Cochl. p. 152.)

At Munich George Carpenter was led to the scaffold for having denied that the baptism of water is able by its own virtue to save a man. "When you are thrown into the fire," said some of his brethren, "give us a sign by which we may know that you persevere in the faith."--"As long as I can open my mouth, I will confess the name of the Lord Jesus."[117] The executioner stretched him on a ladder, tied a small bag of gunpowder round his neck, and then flung him into the flames. Carpenter immediately cried out, "Jesus! Jesus!" and the executioner having turned him again and again with his hooks, the martyr several times repeated the word Jesus, and expired.

[117] Dum os aperire licebit, servatoris nostri nomen profiteri
nunquam intermittam.--(Scultet. ii. p. 110.)

[Sidenote: PERSECUTIONS--KEYSER.]

At Landsberg nine persons were consigned to the flames, and at Munich twenty-nine were thrown into the water. At Scherding, Leonard Keyser, a friend and disciple of Luther, having been condemned by the bishop, had his head shaved, and being dressed in a smock-frock, was placed on horseback. As the executioners were cursing and swearing, because they could not disentangle the ropes with which he was to be bound, he said to them mildly: "Dear friends, your bonds are not necessary; my Lord Christ has already bound me." When he drew near the stake, Keyser looked at the crowd and exclaimed: "Behold the harvest! O Master, send forth thy labourers!" He then ascended the scaffold and said: "O Jesu, save me! I am thine." These were his last words.[118] "Who am I, a wordy preacher," exclaimed Luther, when he received the news of his death, "in comparison with this great doer?"[119]

[118] Incenso jam igne, clara voce proclamavit: _Tuus sum Jesu! Salva
me!_--(Seckend. ii. p. 85.)

[119] Tam impar verbosus prædicator, illi tam potenti verbi
operator.--(L. Epp. iii. p. 1214.)

Thus, the Reformation manifested by such striking works the truth that it had come to re-establish; namely, that faith is not, as Rome maintains, an historical, vain, dead knowledge,[120] but a lively faith, the work of the Holy Ghost, the channel by which Christ fills the heart with new desires and with new affections, the true worship of the living God.

[120] Si quis dixerit fidem non esse veram fidem, licet non fit viva,
aut eum qui fidem sine charitate habet, non esse christianum, anathema
sit.--(Conc. Frid. Sess. 6, p. 28.)

These martyrdoms filled Germany with horror, and gloomy forebodings descended from the thrones among the ranks of the people. Around the domestic hearth, in the long winter evenings, the conversation wholly turned on prisons, tortures, scaffolds, and martyrs; and the slightest noise alarmed the old men, women, and children. These narratives gained strength from mouth to mouth; the rumour of a universal conspiracy against the Gospel spread through all the Empire. Its adversaries, taking advantage of this terror, announced with a mysterious air that they must look during this year (1528) for some decisive measure against the Reform.[121] One scoundrel resolved to profit by this state of mind to satisfy his avarice.

[121] Nescio quid mirari quod hoc anno contra reformationem
expectandum sit.--(Seckend. ii. p. 101.)

[Sidenote: PACK'S FORGERY.]

No blows are more terrible to a cause than those which it inflicts upon itself. The Reformation, seized with a dizziness, was on the verge of self-destruction. There is a spirit of error that conspires against the cause of truth, beguiling by subtlety;[122] the Reformation was about to experience its attacks, and to stagger under the most formidable assault,--perturbation of thought, and estrangement from the ways of wisdom and of truth.

[122] 2 Corinthians xi. 3.

Otho of Pack, vice-chancellor to Duke George of Saxony, was a crafty and dissipated man,[123] who took advantage of his office, and had recourse to all sorts of practices to procure money. The Duke having on one occasion sent him to the Diet of Nuremberg as his representative, the Bishop of Merseburg confided to him his contribution towards the imperial government. The Bishop having been afterwards called upon for this money, Pack declared that he had paid it to a citizen of Nuremberg, whose seal and signature he produced. This paper was a forgery; Pack himself was the author of it.[124] This wretch, however, put an impudent face on the matter, and as he was not convicted, he preserved the confidence of his master. Erelong an opportunity presented itself of exercising his criminal talent on a larger scale.

[123] Homo erat versutus, et præterea prodigus, quo vitio ad alia
inductus est.--(Seckend. ii. p. 94.)

[124] It is still to be seen in the records at Dresden.

No one entertained greater suspicions with regard to the Papists than the Landgrave of Hesse. Young, susceptible, and restless, he was always on the alert. In the month of February 1528, Pack happening to be at Cassel to assist Philip in some difficult business, the Landgrave imparted to him his fears. If any one could have had any knowledge of the designs of the Papists, it must have been the vice-chancellor, one of the greatest enemies to the Reform. The crafty Pack heaved a sigh, bent down his eyes, and was silent. Philip immediately became uneasy, entreated him, and promised to do nothing that would injure the Duke. Then, Pack as if he had allowed an important secret to be torn from him with regret, confessed that a league against the Lutherans had been concluded at Breslau on the Wednesday following _Jubilate_ Sunday, 12th May 1527; and engaged to procure the original of this act for the Landgrave, who offered him for this service a remuneration of ten thousand florins. This was the greatest transaction that this wretched man had ever undertaken; but it tended to nothing less than the utter overthrow of the Empire.

The Landgrave was amazed: he restrained himself, however, wishing to see the act with his own eyes before informing his allies. He therefore repaired to Dresden. "I cannot," said Pack, "furnish you with the original: the Duke always carries it about his person to read it to other princes whom he hopes to gain over. Recently at Leipsic, he showed it to Duke Henry of Brunswick. But here is a copy made by his highness's order." The Landgrave took the document, which bore all the marks of the most perfect authenticity. It was crossed by a cord of black silk, and fastened at both ends by the seal of the ducal chancery.[125] Above was an impression from the ring Duke George always wore on his finger, with the three quarterings that Philip had so often seen; at the top, the coronet, and at the bottom, the two lions. He has no more doubts as to its authenticity. But how can we describe his indignation as he read this guilty document? King Ferdinand, the Electors of Mentz and of Brandenburg, Duke George of Saxony, the Dukes of Bavaria, the Bishops of Salzburg, Wurtzburg, and Bamberg, have entered into a coalition to call upon the Elector of Saxony to deliver up the arch-heretic Luther, with all the apostate priests, monks, and nuns, and to re-establish the ancient worship. If he make default, his states are to be invaded, and this prince and his descendants are to be for ever dispossessed. The same measure was next to be applied to the Landgrave, only ("it was your father-in-law, Duke George," said Pack to Philip, "who got this clause inserted") his states shall be restored to him in consideration of his youth, if he becomes fully reconciled to the Holy Church. The document stated moreover the contingents of men and money to be provided by the confederates, and the share they were to have in the spoils of these two heretical princes.[126]

[125] Cui filum sericum circumligatum, et sigillum cancellariæ
impressum erat.--(Seck. ii. p. 94.)

[126] Hortleber, De Bello Germanico, ii. p. 579.

Many circumstances tended to confirm the authenticity of this paper. Ferdinand, Joachim of Brandenburg, and George of Saxony, had in fact met at Breslau on the day indicated, and an evangelical prince, the Margrave George, had seen Joachim leave Ferdinand's apartments, holding in his hand a large parchment to which several seals were attached. The agitated Landgrave caused a copy to be taken of this document, promised secrecy for a time, paid Pack four thousand florins, and engaged to make up the sum agreed upon, if he would procure him the original. And then, wishing to prevent the storm, he hastened to Weimar to inform the Elector of this unprecedented conspiracy.

"I have seen," said he to John and his son, "nay more--I have had in my hands, a duplicate of this horrible treaty. Signatures, seals--nothing was wanting.[127] Here is a copy, and I bind myself to place the original before your eyes. The most frightful danger threatens us--ourselves, our faithful subjects, and the Word of God."

[127] Nam is affirmabat se archetypon vidisse, commemorabat
σφρἁγιδας.--(Corp. Ref. i. p. 986.)

[Sidenote: ADVICE OF THE REFORMERS.]

The Elector had no reason to doubt the account the Landgrave had just given him: he was stunned, confounded, and overpowered. The promptest measures alone could avert such unheard of disasters: everything must be risked to extricate them from certain destruction. The impetuous Philip breathed fire and flames;[128] his plan of defence was already prepared. He presented it, and in the first moment of consternation he carried the consent of his ally, as it were by assault. On the 9th March 1528, the two princes agreed to employ all their forces to defend themselves, and even to take the offensive, and to sacrifice life, honour, rank, subjects, and states, to preserve the Word of God. The Dukes of Prussia, Mecklenburg, Luneburg, and Pomerania, the Kings of Denmark and Poland, and the Margrave of Brandenburg, were to be invited to enter into this alliance. Six hundred thousand florins were destined for the expenses of the war; and to procure them, they would raise loans, pledge their cities, and sell the offerings in the churches.[129] They had already begun to raise a powerful army.[130] The Landgrave set out in person for Nuremberg and Anspach. The alarm was general in those countries; the commotion was felt throughout all Germany,[131] and even beyond it. John Zapolya, King of Hungary, at that time a refugee at Cracow, promised a hundred thousand florins to raise an army, and twenty thousand florins a month for its maintenance. Thus a spirit of error was misleading the princes; if it should carry away the Reformers also, the destruction of the Reformation was not far distant.

[128] Mirabiliter incensus erat.--(Corp. Ref. i. p. 986.)

[129] Venditisque templorum donariis.--(Seck. ii. p. 95.)

[130] Magno studio validum comparaverunt ambo exercitum.--(Cochl. p.
171.)

[131] Non leviter commotos esse nostrorum animos.--(Corp. Ref. ii. p.
986.)

But God was watching over them. Supported on the rock of the Word, Melancthon and Luther replied: "It is written, Thou shalt not tempt the Lord thy God." As soon as these two men whom the danger threatened (for it was they who were to be delivered up to the papal power) saw the youthful Landgrave drawing the sword, and the aged Elector himself putting his hand on the hilt, they uttered a cry, and this cry, which was heard in heaven, saved the Reform.

Luther, Pomeranus, and Melancthon immediately forwarded the following advice to the Elector: "Above all things, let not the attack proceed from our side, and let no blood be shed through our fault. Let us wait for the enemy, and seek after peace. Send an ambassador to the Emperor to make him acquainted with this hateful plot."

[Sidenote: LUTHER'S PACIFIC COUNSEL.]

Thus it was that the faith of the children of God, which is so despised by politicians, conducted them aright, at the very moment when the diplomatists were going astray. The Elector and his son declared to the Landgrave that they would not assume the offensive. Philip was in amazement. "Are not the preparations of the Papists worthy an attack?" asked he.[132] "What! we will threaten war, and yet not make it! We will inflame the hatred of our antagonists, and leave them time to prepare their forces! No, no; forward! It is thus we shall secure the means of an honourable peace."----"If the Landgrave desires to begin the war," replied the Reformer, "the Elector is not obliged to observe the treaty; for we must obey God rather than men. God and the right are above every alliance. Let us beware of painting the devil on our doors, and inviting him as godfather.[133] But if the Landgrave is attacked, the Elector ought to go to his assistance; for it is God's will that we preserve our faith." This advice which the Reformers gave, cost them dear. Never did man, condemned to the torture, endure a punishment like theirs. The fears excited by the Landgrave were succeeded by the terrors inspired by the Papist princes. This cruel trial left them in great distress. "I am worn away with sorrow," cried Melancthon; "and this anguish puts me to the most horrible torture.[134] The issue," added he, "will be found on our knees before God."[135]

[132] Landgravius præparamenta adversariorum pro agressione
habebat.--(Seck. ii. p. 95.)

[133] Man darf den Teufel nicht über die Thür malen, noch ihn zu
gevattern bitten.--(L. Epp. iii. p. 321.)

[134] Curæ vehementer cruciarunt.--(Corp. Ref. i. p. 988.)

[135] Εν γοηνασι θεου.--(Ibid. p. 988.)

The Elector, drawn in different directions by the theologians and the politicians, at last took a middle course: he resolved to assemble an army, "but only," said he, "to obtain peace." Philip of Hesse at length gave way, and forthwith sent copies of the famous treaty to Duke George, to the Dukes of Bavaria, and to the Emperor's representatives, calling upon them to renounce such cruel designs. "I would rather have a limb cut off," said he to his father-in-law, "than know you to be a member of such an alliance."

[Sidenote: SURPRISE OF THE PAPIST PRINCES.]

The surprise of the German courts, when they read this document, is beyond description. Duke George immediately replied to the Landgrave that he had allowed himself to be deceived by unmeaning absurdities; that he who pretended to have seen the original of this act was an infamous liar, and an incorrigible scoundrel; and that he called upon the Landgrave to give up his authority, or else it might well be thought that he was himself the inventor of this impudent fabrication. King Ferdinand, the Elector of Brandenburg, and all the pretended conspirators made similar replies.

Philip of Hesse saw that he had been deceived;[136] his confusion was only exceeded by his anger. He had therefore himself justified the accusations of his adversaries who called him a hot-headed young man, and had compromised to the highest degree the cause of the Reformation and that of his people. He said afterwards, "If that had not happened, it would no more happen now. Nothing that I have done in all my life has caused me greater vexation."

[136] Wir fühlten dass wir betrogen waren.--(Hortleber, iv. p. 567.)

Pack fled in alarm to the Landgrave, who caused him to be arrested; and envoys from the several princes whom this scoundrel had compromised met at Cassel, and proceeded to examine him. He maintained that the original act of the alliance had really existed in the Dresden archives. In the following year the Landgrave banished him from Hesse, showing by this action that he did not fear him. Pack was afterwards discovered in Belgium; and at the demand of Duke George, who had never shown any pity towards him, he was seized, tortured, and finally beheaded.

The Landgrave was unwilling to have taken up arms to no purpose. The archbishop-elector of Mentz was compelled, on the 11th June, 1528, to renounce in the camp of Herzkirchen all spiritual jurisdiction in Saxony and Hesse.[137] This was no small advantage.

[137] Kopp. Hess. Gerichts.--Verf. i. p. 107.

[Sidenote: PACK'S SCHEME NOT IMPROBABLE.]

Scarcely had the arms been laid aside, before Luther took up his pen, and began a war of another kind. "Impious princes may deny this alliance as long as they please," wrote he to Link; "I am very certain that it is not a chimera. These insatiable leeches will take no repose until they see the whole of Germany flowing with blood."[138] This idea of Luther's was the one generally entertained. "The document presented to the Landgrave may be," it was said, "Pack's invention; but all this fabric of lies is founded on some truth. If the alliance has not been concluded, it has been conceived."[139]

[138] Sanguisugæ insatiabiles quiescere nolunt, nisi Germaniam
sanguine madere sentiant. 14th June, 1528.

[139] Non enim prorsus confictares.--(Corp. Ref. i. p. 988.)

Melancholy were the results of this affair. It inspired division in the bosom of the Reformation, and fanned the hatred between the two parties.[140] The sparks from the piles of Keyser, Winckler, Carpenter, and so many other martyrs, added strength to the fire that was already threatening to set the empire in flames. It was under such critical circumstances, and with such menacing dispositions, that the famous Diet of Spire was opened in March 1529. The Empire and the Papacy were in reality preparing to annihilate the Reformation, although in a manner different from what Pack had pretended. It was still to be learnt whether there would be found in the revived Church more vital strength than there had been in so many sects that Rome had easily crushed. Happily the faith had increased, and the constitution given to the Church had imparted greater power to its adherents. All were resolved on defending a doctrine so pure, and a church government so superior to that of Popery. During three years of tranquillity, the Gospel tree had struck its roots deep; and if the storm should burst, it would now be able to brave it.

[140] Hæc minæ apud inimicos odia auxerint.--(Corp. Ref. i. p. 985.)

[Sidenote: ALLIANCE BETWEEN CHARLES AND CLEMENT.]

V. The sack of Rome, by exasperating the adherents of the Papacy, had given arms to all the enemies of Charles V. The French army under Lautrec had forced the imperial army, enervated by the delights of a new Capua, to hide itself within the walls of Naples. Doria, at the head of his Genoese galleys, had destroyed the Spanish fleet, and all the imperial power seemed drawing to an end in Italy. But Doria suddenly declared for the Emperor; pestilence carried off Lautrec and half of his troops; and Charles, suffering only from alarm, had again grasped the power with a firm resolution to unite henceforward closely with the Pontiff, whose humiliation had nearly cost him so dear. On his side Clement VII., hearing the Italians reproach him for his illegitimate birth, and even refuse him the title of Pope, said aloud, that he would rather be the Emperor's groom than the sport of his people. On the 29th June, 1528, a peace between the heads of the Empire and of the Church was concluded at Barcelona, based on the destruction of heresy; and in November a diet was convoked to meet at Spire on the 21st February, 1529. Charles was resolved to endeavour at first to destroy the Reform by a federal vote; but if this vote did not suffice, to employ his whole power against it. The road being thus traced out, they were about to commence operations.

Germany felt the seriousness of the position. Mournful omens filled every mind. About the middle of January, a great light had suddenly dispersed the darkness of the night.[141] "What that forebodes," exclaimed Luther, "God only knows!" At the beginning of April there was a rumour of an earthquake that had engulfed castles, cities, and whole districts in Carinthia and Istria, and split the tower of St. Mark at Venice into four parts. "If that is true," said the Reformer, "these prodigies are the forerunners of the day of Jesus Christ."[142] The astrologers declared that the aspect of the quartiles of Saturn and Jupiter, and the general position of the stars, was ominous.[143] The waters of the Elbe rolled thick and stormy, and stones fell from the roofs of churches. "All these things," exclaimed the terrified Melancthon, "excite me deeply."[144]

[141] An aurora borealis. "Magnum chasma, quo nox tota
illuminabatur."--(L. Epp. iii. p. 420.)

[142] Si vera sunt, diem Christi præcurrunt hæc monstra.--(Ibid. p.
438.)

[143] Adspectum τετραγὁνων Saturni et Jovis.--(Corp.
Ref. i. p. 1075.)

[144] Ego non leviter commoveor his rebus.--(Ibid. p. 1076.)

[Sidenote: OMENS.]

The letters of convocation issued by the imperial government agreed but too well with these prodigies. The Emperor, writing from Toledo to the Elector, accused him of sedition and revolt. Alarming whispers passed from mouth to mouth that were sufficient to cause the fall of the weak. Duke Henry of Mecklenburg and the Elector-palatine hastily returned to the side of Popery.

Never had the sacerdotal party appeared in the diet in such numbers, or so powerful and decided.[145] On the 5th March, Ferdinand, the president of the diet, after him the Dukes of Bavaria, and lastly the ecclesiastical Electors of Mentz and Treves, had entered the gates of Spire surrounded by a numerous armed escort.[146] On the 13th March, the Elector of Saxony arrived, attended only by Melancthon and Agricola. But Philip of Hesse, faithful to his character, entered the city on the 18th March to the sound of trumpets, and with two hundred horsemen.

[145] Nunquam fuit tanta frequentia ullis conciliis ἁρχιερἑων
quanta in his est.--(Corp. Ref. p. 1039.)

[146] Mogantinum et Trevirensem cum comitatu armato.--(Seckend. ii. p.
129.)

The divergence of men's minds soon became manifest. A Papist did not meet an Evangelical in the street without casting angry glances upon him, and secretly threatening him with perfidious machinations.[147] The Elector-palatine passed the Saxons without appearing to know them;[148] and although John of Saxony was the most important of the electors, none of the chiefs of the opposite party visited him. Grouped around their tables, the Roman-catholic princes seemed absorbed in games of hazard.[149]

[147] Vultu significant quantum nos oderint, et quid
machinentur.--(Corp. Ref. i. p. 1040.)

[148] Pfalz kennt kein Sachsen mehr.--(Epp. Alberti Mansfeld.)

[149] Adversæ partes proceres alea tempus perdere.--(L. Epp. iii. p.
438.)

[Sidenote: HOSTILITY OF THE PAPISTS.]

But erelong they gave positive marks of their hostile disposition. The Elector and the Landgrave were prohibited from having the Gospel preached in their mansions. It was even asserted at this early period that John was about to be turned out of Spire, and deprived of his electorate.[150] "We are the execration and the sweepings of the world," said Melancthon; "but Christ will look down on his poor people, and will preserve them."[151] In truth God was with the witnesses to his Word. The people of Spire thirsted for the Gospel, and the Elector wrote to his son on Palm Sunday: "About eight thousand persons were present to-day in my chapel at morning and evening worship."

[150] Alii exclusum Spiræ, alii ademtum electoratum.--(Ibid.)

[151] Sed Christus respiciet et salvabit populum pauperem.--(Corp.
Ref. i. p. 1040.)

The Roman party now quickened their proceedings: their plan was simple but energetic. It was necessary to put down the religious liberty that had existed for more than three years, and for that purpose they must abrogate the decree of 1526, and revive that of 1521.

On the 15th March the imperial commissaries announced to the diet that the last resolution of Spire, which left each state free to act in conformity with the inspirations of its conscience, having given rise to great disorders, the Emperor had annulled it by virtue of his supreme power. This arbitrary act, and which had no precedent in the Empire, as well as the despotic tone with which it was accompanied, filled the evangelical Christians with indignation and alarm. "Christ," exclaimed Sturm, "has again fallen into the hands of Caiaphas and Pilate."[152]

[152] Christus est denuo in manibus Caiaphi et Pilati.--(Jung
Beyträge, p. 4.)

[Sidenote: RESOLUTIONS OF THE DIET.]

A commission was charged to examine the imperial proposition. The Archbishop of Salzburg, Faber, and Eck, that is to say, the most violent enemies of the Reformation, were among its members. "The Turks are better than the Lutherans," said Faber, "for the Turks observe fast-days and the Lutherans violate them.[153] If we must choose between the Holy Scriptures of God and the old errors of the Church, we should reject the former."[154] "Every day in full assembly Faber casts some new stone against the Gospellers," says Melancthon.[155] "Oh, what an Iliad I should have to compose," added he, "if I were to report all these blasphemies!"

[153] Vociferatus est Turcos Lutheranis meliores esse.--(Corp. Ref. p.
1041.)

[154] Malle abjicere scripturam quam veteres errores Ecclesiæ.--(Ibid.
p. 1046.)

[155] Faber lapidat nos quotidie pro concione.--(Ibid.)

The priests called for the execution of the Edict of Worms, 1521, and the evangelical members of the commission, among whom were the Elector of Saxony and Sturm, demanded on the contrary the maintenance of the Edict of Spire, 1526. The latter thus remained within the bounds of legality, whilst their adversaries were driven to _coups d'état_. In fact, a new order of things having been legally established in the Empire, no one could infringe it; and if the diet presumed to destroy by force what had been constitutionally established three years before, the evangelical states had the right of opposing it. The majority of the commission felt that the re-establishment of the ancient order of things would be a revolution no less complete than the Reformation itself. How could they subject anew to Rome and to her clergy those nations in whose bosom the Word of God had been so richly spread abroad? For this reason, equally rejecting the demands of the priests and of the Evangelicals, the majority came to a resolution on the 24th March that every religious innovation should continue to be interdicted in the places where the Edict of Worms had been carried out; and that in those where the people had deviated from it, and where they could not conform to it without danger of revolt, they should at least effect no new reform, they should touch upon no controverted point, they should not oppose the celebration of the Mass, they should permit no Roman catholic to embrace Lutheranism,[156] they should not decline the Episcopal jurisdiction, and should tolerate no Anabaptists or Sacramentarians. The status-quo and no proselytism--such were the essentials of this resolution.

[156] Nec catholicos a libero religionis exercitio impediri debere,
neque cuiquam ex his licere Lutheranismum amplecti.--(Seckend. ii. p.
127.)

[Sidenote: THE REFORMATION IN DANGER.]