History of the Reformation in the Sixteenth Century Volume III Part 25

[Sidenote: CARLSTADT'S BANISHMENT.]

After the conference had lasted some time longer, Luther and his friends returned to their carriage, astonished at what they had seen, and without having succeeded in convincing the inhabitants, who claimed for themselves the right of freely interpreting and explaining the Scriptures. The excitement was very great in Orlamund; the people insulted Luther, and some of them shouted out: "Begone, in the name of all the devils! May you break your neck before you get out of our city!"[358] Never had the reformer undergone such humiliation.

[358] Two of the most distinguished contemporary historians of Germany (Dr. Markeineke, Ref. Gesch. ii. 139, and Fred. von Raumer, Gesch.

Europ. i. 371), add, that the people of Orlamund flung mud and stones at Luther; but he a.s.serts the very contrary: "Da.s.s ich froh ward, da.s.s ich nit mit Steinen und Dreck ausgeworffen ward" I was glad to escape without being pelted with stones and mud. L. Epp. ii. 579.

He proceeded thence to Kale, where the pastor had also embraced the doctrines of Carlstadt, and resolved to preach there. But when he entered the pulpit, he found the fragments of a crucifix. At first his emotion was very great; but recovering himself, he gathered up the pieces into a corner, and delivered a sermon without a single allusion to this circ.u.mstance. He said at a later period: "I determined to revenge myself on the devil by contempt."

The nearer the elector approached the end of his days, the more he feared lest men should go too far in the Reformation. He gave orders that Carlstadt should be deprived of his offices, and that he should not only leave Orlamund, but the electoral states also. In vain did the church of this place intercede in his favour; in vain did they ask that he might be allowed to remain among them as a private citizen, with permission to preach occasionally; in vain did they represent that they valued G.o.d's truth more than the whole world, or even a thousand worlds,[359] if G.o.d had created as many: Frederick was inflexible, and he even went so far as to refuse Carlstadt the funds necessary for his journey. Luther had nothing to do with these severe measures of the prince; they were far from his disposition, as he showed at a later period. But Carlstadt looked upon him as the author of all his misfortunes, and filled Germany with his complaints and lamentations. He wrote a farewell address to his friends at Orlamund.

The people were called together by the ringing of the bells; and the letter, which was read to the a.s.sembled church, drew tears from every eye.[360] It was signed, "Andrew Bodenstein, expelled by Luther, unheard and unconvicted."

[359] Hoher als tausend Welten. Seck. p. 628.

[360] Quae publice vocatis per campanas lectae sunt omnibus simul flentibus. L. Epp. ii. 558.

[Sidenote: LUTHER'S DEJECTION--CARLSTADT'S TRAVELS.]

We cannot but feel pain at seeing the contest between these two men, who once were friends, and who were both so excellent. A feeling of sadness took possession of all the disciples of the Reformation. What would become of it now that its most ill.u.s.trious defenders thus opposed each other? Luther noticed these fears, and endeavoured to allay them. "Let us fight," said he, "as if fighting for another. The cause is G.o.d's, the care is G.o.d's, the work is G.o.d's, the victory is G.o.d's, and to G.o.d belongs the glory![361] He will contend and conquer without us. Let that fall which ought to fall; let that stand which ought to stand. It is not our own cause that is at stake, nor our own glory that we seek."

[361] Causa Dei est, cura Dei est, opus Dei est, victoria Dei est, gloria Dei est! Ibid. 556.

Carlstadt took refuge at Strasburg, where he published several works.

He was a sound Latin, Greek, and Hebrew scholar, says Dr. Scheur; and Luther acknowledged his superior erudition. Endowed with an elevated mind, he sacrificed his reputation, his rank, his home, his very bread, to his convictions. He afterwards proceeded to Switzerland; it is there he should have commenced his teaching: his independence needed the free air in which Zwingle and colampadius breathed. His doctrine soon awakened almost as much attention as that obtained by Luther's first theses. Switzerland appeared to be won; Bucer and Capito seemed to be carried away by it.

Luther's indignation was then at its height, and he published one of the most powerful, but at the same time one of his most violent controversial works--his book "_Against the Celestial Prophets_."

Thus the Reformation, attacked by the pope, attacked by the emperor, attacked by the princes, was beginning also to tear its own vitals.

It seemed that it must fall under the weight of so many evils; and a.s.suredly it would have fallen had it been a work of man. But soon from the very brink of destruction it rose up with renewed energy.

CHAPTER VIII.

Progress--Resistance against the Ratisbon Leaguers--Meeting between Philip of Hesse and Melancthon--The Landgrave converted to the Gospel--The Palatinate--Luneburg--Holstein--The Grand-Master at Wittemberg.

[Sidenote: RESISTANCE TO THE LEAGUE OF RATISBON.]

The Catholic League of Ratisbon and the persecutions that followed it, created a powerful reaction among the German people. They did not feel disposed to suffer themselves to be deprived of that Word of G.o.d which had been restored to them at last; and to the orders of Charles V., to the bulls of the pope, the menaces and burning piles of Ferdinand and the other Roman-catholic princes, they replied: "We will keep it!"

No sooner had the members of the league quitted Ratisbon, than the deputies of the towns, whose bishops had taken part in this alliance, in surprise and indignation met at Spires, and declared that their ministers in despite of the prohibition of the bishops should preach the Gospel, and nothing but the Gospel, conformably to the doctrine of the prophets and apostles. They then proceeded to draw up a memorial in firm and consistent language, to be laid before the national a.s.sembly.

The imperial letter from Burgos, it is true, came to disturb their minds. Nevertheless, about the close of the year, the deputies of these cities with many n.o.bles met at Ulm, and swore to a.s.sist one another in case of attack.

Thus to the camp formed by Austria, Bavaria, and the bishops, the free cities immediately opposed another in which they planted the standard of the Gospel and of the national liberties.

[Sidenote: MEETING OF THE TWO PHILIPS.]

While the cities were thus placing themselves in the van of the Reformation, many princes were gained over to its cause. In the beginning of the month of June 1524, as Melancthon was returning on horseback from a visit to his mother, accompanied by Camerarius and some other friends, he met a brilliant train near Frankfort. It was Philip, landgrave of Hesse, who three years before had called on Luther at Worms, and who was then on his road to the tournament at Heidelberg, where all the princes of Germany would be present.

Thus did Providence bring Philip successively into contact with the two reformers. As it was known that the celebrated doctor had gone to his native place, one of the landgrave's attendants said: "It is Philip Melancthon, I think." The young prince immediately clapped spurs to his horse, and coming near the doctor said: "Is your name Philip?"--"It is," replied the scholar a little intimidated, and respectfully preparing to alight.[362] "Keep your seat," said the prince; "turn round, and come and pa.s.s the night with me; there are some matters on which I desire to have a little talk with you; fear nothing."--"What can I fear from such a prince as you?" replied the doctor.--"Ah! ah!" said the landgrave with a laugh, "if I were to carry you off and give you up to Campeggio, he would not be offended, I think." The two Philips rode on together, side by side, the prince asking questions and the doctor replying. The landgrave was delighted with the clear and impressive views set before him by Melancthon. The latter at length begged permission to continue his journey, and Philip of Hesse parted from him with reluctance. "On one condition," said he, "that on your return home you will carefully examine the questions we have been discussing, and send me the result in writing."[363]

Melancthon gave his promise. "Go then," said Philip, "and pa.s.s through my states."

[362] Honoris causa de equo descensurus. Camerarius, p. 94.

[363] Ut de quaestionibus quas audiisset moveri, aliquid diligenter conscriptum curaret. Ibid. p. 94.

[Sidenote: PHILIP OF HESSE--n.o.bLE PROSELYTES.]

Melancthon drew up with his usual talent an _Abridgment of the Revived Doctrine of Christianity_;[364] a forcible and concise treatise, that made a decided impression on the landgrave's mind. Shortly after his return from the tournament at Heidelberg, this prince, without joining the free cities, published an edict by which, in opposition to the league of Ratisbon, he ordered the Gospel to be preached in all its purity. He embraced it himself with the energy peculiar to his character. "Rather would I give up my body and life, my subjects and my states," said he, "than the Word of G.o.d." A Minorite friar, named Ferber, perceiving this prince's leaning towards the Reformation, wrote him a letter full of reproach, in which he conjured him to remain faithful to Rome. "I will remain faithful to the old doctrine,"

replied Philip, "but such as it is contained in Scripture." He then proved very forcibly that man is justified solely by faith.

Astonishment kept the monk silent.[365] The landgrave was commonly styled "Melancthon's disciple."[366]

[364] Epitome renovatae ecclesiasticae doctrinae.

[365] Seckendorf, p. 738.

[366] Princeps ille discipulus Philippi fuit a quibusdam appellatus.

Camer. p. 95.

Other princes followed in the same direction. The elector-palatine refused to lend himself to any persecution; the Duke of Luneburg, nephew to the Elector of Saxony, began to reform his own states; and the King of Denmark gave orders that in Sleswick and Holstein every one should be free to serve G.o.d as his conscience suggested.

[Sidenote: THE GRAND-MASTER OF THE TEUTONIC KNIGHTS.]

The Reformation gained a still more important victory. A prince, whose conversion to the Gospel was destined to exert the greatest influence, even in our days, began about this time to turn aside from Rome. One day about the end of June, shortly after Melancthon's return to Wittemberg, Albert, margrave of Brandenburg and grand-master of the Teutonic order, entered Luther's chamber. This chief of the military monks of Germany, who then possessed Prussia, had gone to the Diet of Nuremberg to invoke the aid of the empire against Poland. He returned in the deepest distress. On the one hand, the preaching of Osiander and the reading of the Bible had convinced him that his monastic profession was contrary to the Word of G.o.d; and on the other the fall of the national government in Germany had deprived him of all hope of obtaining the succour he had gone to solicit. What can he do then?......The Saxon councillor Von Planitz, with whom he had quitted Nuremberg, advised him to see the reformer. "What do you think of the regulations of my order?" said the restless and agitated prince.

Luther felt no hesitation: he saw that a line of conduct in conformity with the Gospel was the only thing that could save Prussia. "Invoke the aid of G.o.d," said he to the grand-master; "throw off the senseless and confused rules of your order; put an end to that abominable princ.i.p.ality, a veritable hermaphrodite, which is neither religious nor secular;[367] relinquish that false chast.i.ty, and seek the true one; take a wife, and instead of that nameless monster, found a legitimate sovereignty."[368] These words placed distinctly before the mind of the grand-master a state of things that he had as yet conceived but vaguely. A smile lit up his features; but he had too much prudence to declare himself; he remained silent.[369] Melancthon, who was present, spoke to the same effect as Luther, and the prince returned to his states, leaving the reformers under the conviction that the seed they had sown in his heart would one day bear fruit.

[367] Ut loco illius abominabilis princ.i.p.atus, qui hermaphrodita quidem. L. Epp. ii. 527.

[368] Ut contempta ista stulta confusaque regula, uxorem duceret.

Ibid.

[369] Ille tum arrisit, sed nihil respondit. Ibid.

Thus Charles V. and the pope had opposed the national a.s.sembly at Spires for fear the Word of G.o.d should gain over all who might be present; but the Word of G.o.d cannot be bound; they refused to let it be heard in one of the halls of a town in the Lower Palatinate; it avenged itself by spreading over all the provinces; it stirred the hearts of the people, enlightened the princes, and manifested in every part of the empire that Divine power which neither bulls nor edicts can ever take away.

CHAPTER IX.

Reforms--All Saints Church--Fall of the Ma.s.s--Learning--Christian Schools--Learning extended to the Laity--The Arts--Moral Religion--Esthetical Religion--Music--Poetry--Painting.

[Sidenote: PUBLIC WORSHIP REFORMED.]

While the nations and their rulers were thus hastening forward to the light, the reformers were endeavouring to regenerate everything, to interpenetrate everything with the principles of Christianity. The state of public worship first engaged their attention. The time fixed by the reformer, on his return from the Wartburg, had arrived. "Now,"