THE WAR OF THE PEASANTS
The hopes raised by the proposed plans for reform, by the new Pope
Hadrian VI., were not realized. How often have men been deceived in
their hopes, when they looked towards the city on the seven hills! The
Diet in Nuremberg opened in a threatening manner, for the Pope and the
Emperor insisted on severe measures, and the execution of the Edict of
Worms. But it came to pass here, as the Elector Frederick the Wise is
said to have remarked before the Diet: "In heaven it has been resolved
far otherwise than in Nuremberg!" Already in the year 1523, death
summoned Hadrian from the scene. True to the proverb, "The Pope does not
die," another one, Clemens VII., of the same spirit as all the rest,
ascended the throne. He insisted upon the execution of the Edict of
Worms, and caused this opinion to be proclaimed during the Diet at
Nuremberg, which had been opened again. The Emperor made the same demand
by his ambassador. But all these violent measures were defeated by the
action of the princes, who said "that they would do what they could."
The more the Gospel began to penetrate to every quarter, to find good
soil and to strike deep root, so much more the hostility of the
Catholics increased. Persecutions arose, and martyrs began to bleed for
the Lord's cause. Melanchthon took an especially deep interest in the
terrible martyrdom of Henry von Zuetphen, who was burned at the stake
towards the end of the year 1524.[9]
The _war of the Peasants_, which commenced in Swabia as early as 1524,
but took a new and dangerous turn in the beginning of 1525, still more
increased the hate of the enemies of the pure Gospel, and gave them a
plausible excuse forcibly to exterminate these ecclesiastical novelties
and the innovators themselves. As when fire has been placed in the
different quarters of a city, and it breaks out on every side, so that
the inhabitants do not know where to begin to extinguish it, so was it
in the peasants' war. Almost everywhere the peasants arose and
threatened death and destruction to the authorities and existing laws.
Nothing is more easy than, with preconceived opinions, either to
proclaim this war a noble struggle for freedom, or, on the other hand,
to trample under foot the just sighs of the deeply injured peasants. It
is well known that no event in the days of the Reformation was more
welcome to its enemies than this desperate and bloody rebellion of the
peasants. They at once proclaimed this war to be a legitimate fruit of
the new doctrine. It cannot be denied that this opinion has some
appearance of truth, but then only if we look at the mere surface of
things, and carry an evil-disposed heart within us. The peasants
themselves have partly given occasion for this opinion, because in the
well-known "twelve articles of the peasants," they mingled spiritual and
temporal demands together. It is, however, not our purpose to give a
history of the peasants' war, which still awaits a _true_
representation, even if it were carried out in the shortest outlines. We
are here but to consider how the Reformers, particularly Melanchthon,
demeaned themselves in this critical event.
In Melanchthon's home, the palatinate, this extravagant spirit had also
seized the peasants. There too they rose up on every side, however
little reason for it they might have had, under the reign of the Elector
LOUIS of the palatinate. This prince wrote to Melanchthon, whom he
esteemed very highly, requesting him to come to Heidelberg to assist him
by his counsels in this dangerous affair. He says of Melanchthon: "You
who were born and raised in the palatinate are more learned and
experienced in the Scriptures than others, celebrated, and doubtless
favorable to peace and justice." If it was impossible for him to come,
he should send his advice and opinion, "according to divine and truly
evangelical Scripture" to him in writing. On this account Melanchthon
wrote his "Pamphlet against the articles of the peasantry." As Luther's
writings in regard to the war of the peasants have frequently given
offence, because he stood firmly by the word of God, which demands
obedience towards the authorities, so did it also fare with Melanchthon.
He too, like Luther, must submit to be called a Court-theologian. But
their theology was drawn from the word of God, and redounded to the
glory of God, let the enemies to the right and left say to the
contrary--whatever they please. The peasants declared they would submit
themselves to the word of God. This Melanchthon seized upon. He wishes
to present to them "the Gospel, and the true Christian doctrine; for no
doubt there are many among the masses who sin from ignorance; who, it is
to be hoped, if they are properly instructed, will forsake such wicked
practices, and consider the Judgment of God, their own souls, and their
poor wives and children. But many are so wanton, and blinded by the
devil, that they do not desire, and cannot abide peace." After having
spoken of Faith and Love, he proceeds to obedience to government, and
says: "Whereas this article is even despised by those who call
themselves evangelical, we will hold before them the Gospel and the Word
of God, in which they may see how desperately they are fighting against
God under the pretext of the Gospel."
The beginning of the 13th chapter of the Epistle to the Romans will ever
be the principal direction in this matter. Melanchthon, too, refers to
it, and fully and convincingly explains this passage to every one whose
passions have not blinded and disordered his senses. He proceeds to say:
"From all this we therefore conclude, that, because the Gospel demands
obedience to government, and forbids rebellion, although princes may do
evil; and also further requires that we endure wrong, they act against
the Gospel, inasmuch as they arise against the government, and use force
and violence against them. And they prove themselves liars in this, that
they write they desire to live in accordance with the Gospel, and yet
thus openly act against God, so that it is easy to observe that the
devil is instigating them, desiring to destroy their bodies and souls.
For the end may be whatever it will, such wickedness will be punished at
last."
Melanchthon now proceeds to consider each of the twelve articles
separately. In the _first_ article he proves, that the government is
bound to have the Gospel preached. But if a government, possessed by
Satan, will not permit it, we ought not to raise a tumult, for God has
forbidden it. Each one is to profess his faith, and suffer, if the
government be hostile. "It is not possible to be a Christian, and lay
the cross upon the shoulders of others; you must bear it yourself." In
the _second_ article "Of Tithes," he takes the side of right, and
refutes the misapplied scriptural passages of the peasants. In the
article "On Vassalage," he also defends the established order of things,
and proves that the passages quoted by the peasants had no reference to
bodily, but to spiritual freedom. "Therefore," he says, "the expectation
of the peasants has no pretext. Yes, it would be better if so wild and
unruly a nation, like the German, had less liberty than they really
possess."--"Our authorities indulge the people in all wantonness, and
only require money of them, but keep them under no restraint, which
causes great disorders!"
He then reviews the remaining articles, of the chase, forests, services,
taxes, penalties, &c. Of the right of heriot, a tax, he says that the
government ought to abolish it, and remember the poor orphans. He
concludes his pamphlet with very earnest words to the princes and
peasants. To the former he says, they should humble themselves, because
they had transgressed in many ways. "For God has always, from the
beginning, overturned governments, when their wantonness became too
great." He advises them to abolish the abuse of the mass, the celibacy
of the clergy, and to appropriate the possessions of convents for useful
purposes, especially for schools. Thus, should the princes lend a
friendly hand, there should be some hope that words might answer a good
purpose; but should this clemency be unavailing, the princes should
strengthen themselves to treat the rebels as murderers. Melanchthon, who
completed this pamphlet before the conclusion of the war of the
peasants, added an appendix as soon as he heard that the peasants had
been put down on every side. Now, the amiable man is merely a herald of
peace and clemency. In this appendix he says: "As God has now given the
victory, and the murderous rabble, which would not have peace, has been
punished according to the laws of God, the princes should further be
very careful that no harm befall the innocent, and also show mercy to
the poor people, some of whom sinned through fear, others through
folly." He points them to the example of David, who punished at the
proper time, but at another also showed mercy, and concludes his
excellent production in the following words--worthy of being taken to
heart: "The Government should also look to it, that the word of God
might be preached in the proper way, and that those customs of the
church which oppose the word of God, be changed. Then God would grant
them peace and prosperity in their government, as he did to Hezekiah and
other pious monarchs, who put away the old abuses in the services of
religion. For he declares, 1 Sam. ii. 30: 'For them that honor me, I
will honor, and they that despise me shall be lightly esteemed.'" Not
all the victorious princes regarded this truly Christian word, but
punished and oppressed the peasants most severely, whilst they laid the
blame of the rebellion upon the gospel thus recommended. But the Elector
Frederick the Wise did not act thus. The peasants had also risen in
rebellion in his dominions. THOMAS MUeNZER, one of the most crazed and
preposterous of beings, stood at their head. He endeavored to screen
himself behind divine revelations, for all his violence against the
government. When the rebellion was increasing, the Elector was confined
by illness. These events moved him deeply; but in a letter to his
brother, Duke John, he thus expressed himself: "It is God's sending and
work, and God grant a happy conclusion." Again, he says: "Perhaps
occasion has been given the poor people, particularly by prohibiting
the word of God. Thus the poor are oppressed in many ways by us secular
and spiritual authorities. God avert his anger from us!" This was
Frederick's opinion, and his brother fully coincided in it. The Lord
also gave the victory to the princes in Saxony and Thuringia.
Melanchthon has described this rebellion in its beginning and close. He
thus begins his narrative: "After Dr. Martin Luther had preached several
years, and had taught the pure and true gospel, the devil sowed his seed
by its side, raised many false and hurtful preachers, in order that the
gospel might again be darkened and suppressed, and much blood might also
be shed. For Christ himself has given the devil this name, and has thus
painted him, that he was a murderer from the beginning, and will cause
murders to the end of the world."
Before the termination of the war, the Elector fell asleep on the 5th of
May, 1525, in a truly Christian manner, so that his physician said: "He
was a child of peace, and died peacefully." As it was desirable to
prevent all superstitious customs at the funeral of the Elector, Luther
and Melanchthon were requested to give their opinion. They did so; and
the funeral ceremonies were conducted in this manner. Not only did
Luther preach his celebrated funeral sermon, but Melanchthon also
delivered a Latin oration in the church, which shows how well he was
able to appreciate a prince of Frederick's character. He spoke of the
excellent qualities of the deceased, and his love for the word of God,
and concluded thus: "I pray that God in his mercy may receive into his
own keeping the soul of Frederick! May he also bless the administration
of the government by his brother, protect our country in these unhappy
times, and grant you all that affection for public peace, that you may
reverence your princes with all fidelity and conscientiousness,
according to the command of God."
Melanchthon sustained a great loss in the death of this exalted patron;
but JOHN THE CONSTANT, who now held the reins of government, bore the
same affection in his heart towards the chosen instruments of the
Reformation.
He even took a more decided stand than his brother, as we shall see
hereafter. Melanchthon feared that the wheels of the machine would be
interfered with too much. The slow, prudent conduct of the Elector,
which he had extolled in his address, pleased him very well. To his
fears in this respect another event was added during this year, which
incited their enemies to increased slanders. This was Luther's sudden
marriage in June, 1525, to CATHARINE VON BORA, who had been a nun.
Luther took this step, standing upon the word of God, and in defiance of
his enemies. But there seemed to be no end to the noise; yet
Melanchthon, who had declared himself in favor of the marriage of the
clergy, could not but approve of the marriage. Yet he would have
prevented it during this period of ferment, had it been in his power to
do so. But when Luther began to be concerned himself, Melanchthon became
his comforter.[10]