History of the Reformation in the Sixteenth Century Volume III Part 31

On the 11th of June 1525, Luther went to the house of his friend and colleague Amsdorff. He desired Pomera.n.u.s, whom he styled emphatically _The Pastor_, to bless his union. The celebrated painter Lucas Cranach and Doctor John Apella witnessed the marriage. Melancthon was not present.

No sooner was Luther married than all Europe was disturbed. He was overwhelmed with accusations and calumnies from every quarter. "It is incest," exclaimed Henry VIII. "A monk has married a vestal," said some.[441]--"Antichrist will be the offspring of such a union," said others; "for a prophecy announces that he will be born of a monk and a nun." To this Erasmus replied with a sarcastic smile: "If the prophecy is true, what thousands of antichrists do not already exist in the world!"[442] But while Luther was thus a.s.sailed, many wise and moderate men, whom the Roman Church still counted among her members, undertook his defence. "Luther," said Erasmus, "has taken a wife from the n.o.ble family of Bora, but she has no dowry."[443] A more valuable testimony was now given in his favour. The master of Germany, Philip Melancthon, whom this bold step had at first alarmed, said with that grave voice to which even his enemies listened with respect: "It is false and slanderous to maintain that there is anything unbecoming in Luther's marriage.[444] I think that in marrying he must have done violence to himself. A married life is one of humility, but it is also a holy state, if there be any such in the world, and the Scriptures everywhere represent it as honourable in the eyes of G.o.d."

[441] Monachus c.u.m vestali copularetur. M. Ad. Vit. Luth. p. 131.

[442] Quot Antichristorum millia jam olim habet mundus. Er. Epp. p.

789.

[443] Erasmus adds, alluding to reports spread by Luther's enemies that he had not been married more than a fortnight when his wife was already brought to bed of a son; "Partu maturo sponsae va.n.u.s erat rumor." Ibid. pp. 780, 789.

[444] ?t? ?e?d?? t??t? ?a? d?a???

?st?. Corp. Ref. i. 753, ad Camerarius.

Luther was troubled at first when he saw such floods of anger and contempt poured out upon him; Melancthon became more earnest in friendship and kindness towards him;[445] and it was not long before the reformer could see a mark of G.o.d's approbation in this opposition of man. "If I did not offend the world," said he, "I should have cause to fear that what I have done is displeasing to G.o.d."[446]

[445] ???a ap??d? ?a? e????a. Ibid.

[446] And he adds: Offenditur etiam in carne ipsius divinitatis et creatoris. L. Epp. iii. 32.

[Sidenote: LUTHER'S DOMESTIC HAPPINESS.]

Eight years had elapsed between the time when Luther had attacked the indulgences and his marriage with Catherine Bora. It would be difficult to ascribe, as is still done, his zeal against the abuses of the Church to an "impatient desire" for wedlock. He was then forty-two years old, and Catherine Bora had already been two years in Wittemberg.

Luther was happy in this union. "The best gift of G.o.d," said he, "is a pious and amiable wife, who fears G.o.d, loves her family, with whom a man may live in peace, and in whom he may safely confide." Some months after his marriage he informed one of his friends of Catherine's pregnancy,[447] and a year after they came together she gave birth to a son.[448] The sweets of domestic life soon dispersed the storms that the exasperation of his enemies had at first gathered over him. His Ketha, as he styled her, manifested the tenderest affection towards him, consoled him in his dejection by repeating pa.s.sages from the Bible, exonerated him from all household cares, sat near him during his leisure moments, worked his portrait in embroidery, reminded him of the friends to whom he had forgotten to write, and often amused him by the simplicity of her questions. A certain dignity appears to have marked her character, for Luther would sometimes call her, _My Lord Ketha_. One day he said playfully, that if he were to marry again, he would carve an obedient wife for himself out of a block of stone, for, added he, "it is impossible to find such a one in reality." His letters overflowed with tenderness for Catherine; he called her "his dear and gracious wife, his dear and amiable Ketha." Luther's character became more cheerful in Catherine's society, and this happy frame of mind never deserted him afterwards, even in the midst of his greatest trials.

[447] This letter is dated October 21, 1525. Catena mea simulat vel vere implet illud Genes. 3. Tu dolore gravida eris. Ibid. 35.

[448] Mir meine liebe Kethe einen Hansen Luther bracht hat, gestern um zwei. Ibid. 116. June 8, 1526.

[Sidenote: ADVANTAGES OF ABOLISHING CELIBACY.]

The almost universal corruption of the clergy had brought the priesthood into general contempt, from which the isolated virtues of a few faithful servants of G.o.d had been unable to extricate it. Domestic peace and conjugal fidelity, those surest foundations of happiness here below, were continually disturbed in town and country by the gross pa.s.sions of the priests and monks. No one was secure from those attempts at seduction. They took advantage of the access allowed them into every family, and sometimes even of the confidence of the confessional, to instil a deadly poison into the souls of their penitents, and to satisfy their guilty desires. The Reformation, by abolishing the celibacy of the ecclesiastics, restored the sanct.i.ty of the conjugal state. The marriage of the clergy put an end to an immense number of secret crimes. The reformers became the models of their flocks in the most intimate and important relations of life; and the people were not slow in rejoicing to see the ministers of religion once more husbands and fathers.

CHAPTER XIV.

The Landgrave--The Elector--Prussia--Reformation--Secularization--The Archbishop of Mentz--Conference at Friedwalt--Diet--Alliance of Torgau--Resistance of the Reformers--Alliance of Magdeburg--The Catholics redouble their Exertions--The Emperor's Marriage--Threatening Letters--The two Parties.

[Sidenote: THE LANDGRAVE--THE ELECTOR.]

At the first glance, Luther's marriage had, in truth, seemed to add to the difficulties of the Reformation. It was still suffering from the blow inflicted on it by the revolt of the peasants; the sword of the emperor and of the princes was yet unsheathed against it; and its friends, the Landgrave Philip and the new Elector John, appeared discouraged and silenced.

This state of things did not, however, last long. The youthful landgrave in a short time boldly raised his head. Ardent and courageous as Luther, the n.o.ble character of the reformer had won his esteem. He threw himself into the Reformation with all the enthusiasm of a young man, and at the same time studied it with all the gravity of a superior mind.

In Saxony, Frederick's place could not be supplied either in discretion or in influence; but his brother, the Elector John, instead of confining himself to the pa.s.sive part of a protector, interposed more directly and with greater courage in religious affairs. As he was leaving Weimar on the 16th of August 1525, he said to the a.s.sembled clergy, "I desire that you will in future preach the pure Word of G.o.d, without any additions of man." Some aged ecclesiastics, who were puzzled how to obey his directions, replied artlessly, "But we are not forbidden to say ma.s.s for the dead, or to bless the water and salt?"--"Everything," said the elector, "ceremonies as well as sermons, must be conformed to G.o.d's Word."

Erelong the landgrave formed the extraordinary project of converting his father-in-law, Duke George. At one time he would establish the sufficiency of Scripture; at another, he would attack the ma.s.s, the papacy, and compulsory vows. Letter followed letter, and all the declarations of the Word of G.o.d were in turns opposed to the faith of the aged duke.[449]

[449] Rommel's Urkundenbuch, i. 2.

These efforts did not prove unavailing. The son of Duke George was won to the new doctrine. But Philip did not succeed with the father. "A hundred years hence we shall see who is right," said the latter. "A terrible saying," observed the Elector of Saxony; "what can that faith be which requires such long experience?[450] Poor duke!......he will wait long enough. I fear G.o.d has hardened his heart, as he did Pharaoh's of old."

[450] Was das fur ein Glaube sey, der eine solche Erfahrung erfordert.

Seck. p. 739.

[Sidenote: HEAD OF THE REFORM PARTY--PRUSSIA.]

In Philip the evangelical party found a bold and intelligent leader, capable of making head against the terrible attacks the enemy were planning against them. But have we not cause to regret that the chief of the Reformation should have been from this moment a man of the sword, and not simply a disciple of the Word of G.o.d? The human element expanded in the Reformation, and the spiritual element declined. This was injurious to the work; for every work should develop itself in accordance with the laws of its own nature, and the Reformation was of a nature essentially spiritual.

G.o.d was adding to the number of its supporters. Prussia, that powerful state on the frontiers of Germany, had already taken its station with joy under the banner of the Gospel. The chivalrous and religious spirit which had founded the Teutonic order gradually faded away with the ages in which it had arisen. The knights, consulting their own interests alone, had dissatisfied the people under their rule. Poland had taken advantage of this in 1466 to compel the order to recognise her supremacy. The people, the knights, the grand-master, the Polish domination, were so many contrary powers ever in collision and rendering the prosperity of the country impossible.

[Sidenote: SECULARIZATION.]

Then came the Reformation, and it was perceived that this was the only means of salvation remaining for the unhappy people. Brismann, Speratus, Poliander who had been Dr. Eck's secretary at the Leipsic dispute, and many others, preached the Gospel in Prussia.

One day a mendicant from the country under the rule of the Teutonic knights, arrived at Wittemberg, and stopping before Luther's house, sang with a solemn voice the beautiful hymn by Poliander:--

"To us at last salvation's come!"[451]

[451] Es ist das Heyl uns kommen her.

The reformer, who had never heard this christian strain, listened in astonishment and rapture; the foreign accent of the singer added to his delight: "Again, again," said he when the mendicant had finished.

He then asked where he had learned the hymn; and his tears began to flow when the poor man informed him that a cry of deliverance was sounding from the sh.o.r.es of the Baltic even to Wittemberg. Luther clasped his hands and thanked G.o.d.[452]

[452] Dankte Gott mit Freuden. Seck. p. 668.

In truth the tidings of salvation had gone thither.

"Have pity on our wretched state," said the people of Prussia to the grand-master, "and give us preachers who teach the pure doctrine of the Gospel." Albert at first made no reply; but entered into correspondence with Sigismund, king of Poland, his uncle and lord-suzerain.

The latter recognised him as hereditary duke of Prussia,[453] and the new prince made a public entry into his capital of Konigsberg with the ringing of bells and the acclamations of the people; all the houses were splendidly decorated, and the streets strewn with flowers. "There is but one order," said Albert, "and that is Christianity." The monastic orders were disappearing, and this Divine order was re-established.

[453] Sleidan, Hist. Ref. p. 220.

The bishops resigned their secular rights to the new duke; the convents were changed into hospitals, the Gospel was preached in the meanest villages, and in the following year Albert married Dorothea, daughter of the King of Denmark, whose "faith in the one only Saviour"

was not to be shaken.

The pope called upon the emperor to take severe measures against this "apostate" monk, and Charles laid Albert under an interdict.

[Sidenote: ARCHBISHOP OF MENTZ--REFORMS.]

Another prince of the family of Brandenburg, the Cardinal-archbishop of Mentz, was then on the point of following his cousin's example. The peasant-wars more especially threatened the ecclesiastical states; the elector, Luther, and all Germany imagined they were on the eve of a great revolution. The archbishop, thinking the only way of preserving his princ.i.p.ality would be to secularize it, secretly invited Luther to prepare the people for this daring step,[454] which the latter did by a letter addressed to the archbishop and intended to be made public: "G.o.d," said he, "has laid his heavy hand upon the clergy; they must fall, nothing can save them."[455] But the peasant-war having come to an end more speedily than had been antic.i.p.ated, the cardinal kept his temporal possessions; his anxiety disappeared, and he renounced his plans of secularization.

[454] Seckend. p. 712.

[455] Er muss herunter. L. Epp. ii. 674.