fully experienced in himself its renewing power. The fall of man and the
plan of redemption were the subjects upon which he dwelt. “In Adam,” he
said, “we are all dead, sunk in corruption and condemnation.”(254) “Christ
... has purchased for us a never-ending redemption ... His passion is ...
an eternal sacrifice, and everlastingly effectual to heal; it satisfies
the divine justice forever in behalf of all those who rely upon it with
firm and unshaken faith.” Yet he clearly taught that men are not, because
of the grace of Christ, free to continue in sin. “Wherever there is faith
in God, there God is; and wherever God abideth, there a zeal exists urging
and impelling men to good works.”(255)
Such was the interest in Zwingle’s preaching that the cathedral was filled
to overflowing with the crowds that came to listen to him. Little by
little, as they could bear it, he opened the truth to his hearers. He was
careful not to introduce, at first, points which would startle them and
create prejudice. His work was to win their hearts to the teachings of
Christ, to soften them by His love, and keep before them His example; and
as they should receive the principles of the gospel, their superstitious
beliefs and practices would inevitably be overthrown.
Step by step the Reformation advanced in Zurich. In alarm its enemies
aroused to active opposition. One year before, the monk of Wittenberg had
uttered his “No” to the pope and the emperor at Worms, and now everything
seemed to indicate a similar withstanding of the papal claims at Zurich.
Repeated attacks were made upon Zwingle. In the papal cantons, from time
to time, disciples of the gospel were brought to the stake, but this was
not enough; the teacher of heresy must be silenced. Accordingly the bishop
of Constance dispatched three deputies to the Council of Zurich, accusing
Zwingle of teaching the people to transgress the laws of the church, thus
endangering the peace and good order of society. If the authority of the
church were to be set aside, he urged, universal anarchy would result.
Zwingle replied that he had been for four years teaching the gospel in
Zurich, “which was more quiet and peaceful than any other town in the
confederacy.” “Is not, then,” he said, “Christianity the best safeguard of
the general security?”(256)
The deputies had admonished the councilors to continue in the church, out
of which, they declared, there was no salvation. Zwingle responded: “Let
not this accusation move you. The foundation of the church is the same
Rock, the same Christ, that gave Peter his name because he confessed Him
faithfully. In every nation whosoever believes with all his heart in the
Lord Jesus is accepted of God. Here, truly, is the church, out of which no
one can be saved.”(257) As a result of the conference, one of the bishop’s
deputies accepted the reformed faith.
The council declined to take action against Zwingle, and Rome prepared for
a fresh attack. The Reformer, when apprised of the plots of his enemies,
exclaimed, “Let them come on; I fear them as the beetling cliff fears the
waves that thunder at its feet.”(258) The efforts of the ecclesiastics
only furthered the cause which they sought to overthrow. The truth
continued to spread. In Germany its adherents, cast down by Luther’s
disappearance, took heart again, as they saw the progress of the gospel in
Switzerland.
As the Reformation became established in Zurich, its fruits were more
fully seen in the suppression of vice, and the promotion of order and
harmony. “Peace has her habitation in our town,” wrote Zwingle; “no
quarrel, no hypocrisy, no envy, no strife. Whence can such union come but
from the Lord, and our doctrine, which fills us with the fruits of peace
and piety?”(259)
The victories gained by the Reformation stirred the Romanists to still
more determined efforts for its overthrow. Seeing how little had been
accomplished by persecution in suppressing Luther’s work in Germany, they
decided to meet the reform with its own weapons. They would hold a
disputation with Zwingle, and having the arrangement of matters, they
would make sure of victory by choosing, themselves, not only the place of
the combat, but the judges that should decide between the disputants. And
if they could once get Zwingle into their power, they would take care that
he did not escape them. The leader silenced, the movement could speedily
be crushed. This purpose, however, was carefully concealed.
The disputation was appointed to be held at Baden; but Zwingle was not
present. The Council of Zurich, suspecting the designs of the papists, and
warned by the burning piles kindled in the papal cantons for confessors of
the gospel, forbade their pastor to expose himself to this peril. At
Zurich he was ready to meet all the partisans that Rome might send; but to
go to Baden, where the blood of martyrs for the truth had just been shed,
was to go to certain death. Œcolampadius and Haller were chosen to
represent the Reformers, while the famous Doctor Eck, supported by a host
of learned doctors and prelates, was the champion of Rome.
Though Zwingle was not present at the conference, his influence was felt.
The secretaries were all chosen by the papists, and others were forbidden
to take notes, on pain of death. Notwithstanding this, Zwingle received
daily a faithful account of what was said at Baden. A student in
attendance at the disputation, made a record each evening of the arguments
that day presented. These papers two other students undertook to deliver,
with the daily letters of Œcolampadius, to Zwingle at Zurich. The Reformer
answered, giving counsel and suggestions. His letters were written by
night, and the students returned with them to Baden in the morning. To
elude the vigilance of the guard stationed at the city gates, these
messengers brought baskets of poultry on their heads, and they were
permitted to pass without hindrance.
Thus Zwingle maintained the battle with his wily antagonists. He “has
labored more,” said Myconius, “by his meditations, his sleepless nights,
and the advice which he transmitted to Baden, than he would have done by
discussing in person in the midst of his enemies.”(260)
The Romanists, flushed with anticipated triumph, had come to Baden attired
in their richest robes and glittering with jewels. They fared luxuriously,
their tables spread with the most costly delicacies and the choicest
wines. The burden of their ecclesiastical duties was lightened by gaiety
and reveling. In marked contrast appeared the Reformers, who were looked
upon by the people as little better than a company of beggars, and whose
frugal fare kept them but short time at table. Œcolampadius’s landlord,
taking occasion to watch him in his room, found him always engaged in
study or at prayer, and greatly wondering, reported that the heretic was
at least “very pious.”
At the conference, “Eck haughtily ascended a pulpit splendidly decorated,
while the humble Œcolampadius, meanly clothed, was forced to take his seat
in front of his opponent on a rudely carved stool.”(261) Eck’s stentorian
voice and unbounded assurance never failed him. His zeal was stimulated by
the hope of gold as well as fame; for the defender of the faith was to be
rewarded by a handsome fee. When better arguments failed, he had resort to
insults, and even to oaths.
Œcolampadius, modest and self-distrustful, had shrunk from the combat, and
he entered upon it with the solemn avowal, “I acknowledge no other
standard of judgment than the word of God.”(262) Though gentle and
courteous in demeanor, he proved himself able and unflinching. While the
Romanists, according to their wont, appealed for authority to the customs
of the church, the Reformer adhered steadfastly to the Holy Scriptures.
“Custom,” he said, “has no force in our Switzerland, unless it be
according to the constitution; now, in matters of faith, the Bible is our
constitution.”(263)
The contrast between the two disputants was not without effect. The calm,
clear reasoning of the Reformer, so gently and modestly presented,
appealed to minds that turned in disgust from Eck’s boastful and
boisterous assumptions.
The discussion continued eighteen days. At its close, the papists with
great confidence claimed the victory. Most of the deputies sided with
Rome, and the Diet pronounced the Reformers vanquished, and declared that
they, together with Zwingle, their leader, were cut off from the church.
But the fruits of the conference revealed on which side the advantage lay.
The contest resulted in a strong impetus to the Protestant cause, and it
was not long afterward that the important cities of Bern and Basel
declared for the Reformation.
10. PROGRESS OF REFORM IN GERMANY.
[Illustration: Chapter header.]
Luther’s mysterious disappearance excited consternation throughout all
Germany. Inquiries concerning him were heard everywhere. The wildest
rumors were circulated, and many believed that he had been murdered. There
was great lamentation, not only by his avowed friends, but by thousands
who had not openly taken their stand with the Reformation. Many bound
themselves by a solemn oath to avenge his death.
The Romish leaders saw with terror to what a pitch had risen the feeling
against them. Though at first exultant at the supposed death of Luther,
they soon desired to hide from the wrath of the people. His enemies had
not been so troubled by his most daring acts while among them, as they
were at his removal. Those who in their rage had sought to destroy the
bold Reformer, were filled with fear now that he had become a helpless
captive. “The only remaining way of saving ourselves,” said one, “is to
light torches, and hunt for Luther through the whole world, to restore him
to the nation that is calling for him.”(264) The edict of the emperor
seemed to fall powerless. The papal legates were filled with indignation
as they saw that it commanded far less attention than did the fate of
Luther.
[Illustration: Luther at the Wartburg.]
Luther at the Wartburg. “The tidings that he was safe, though a prisoner,
calmed the fears of the people.”
The tidings that he was safe, though a prisoner, calmed the fears of the
people, while it still further aroused their enthusiasm in his favor. His
writings were read with greater eagerness than ever before. Increasing
numbers joined the cause of the heroic man who had, at such fearful odds,
defended the word of God. The Reformation was constantly gaining in
strength. The seed which Luther had sown sprung up everywhere. His absence
accomplished a work which his presence would have failed to do. Other
laborers felt a new responsibility, now that their great leader was
removed. With new faith and earnestness they pressed forward to do all in
their power, that the work so nobly begun might not be hindered.
But Satan was not idle. He now attempted what he has attempted in every
other reformatory movement,—to deceive and destroy the people by palming
off upon them a counterfeit in place of the true work. As there were false
christs in the first century of the Christian church, so there arose false
prophets in the sixteenth century.
A few men, deeply affected by the excitement in the religious world,
imagined themselves to have received special revelations from Heaven, and
claimed to have been divinely commissioned to carry forward to its
completion the Reformation which, they declared, had been but feebly begun
by Luther. In truth, they were undoing the very work which he had
accomplished. They rejected the great principle which was the very
foundation of the Reformation,—that the word of God is the all-sufficient
rule of faith and practice; and for that unerring guide they substituted
the changeable, uncertain standard of their own feelings and impressions.
By this act of setting aside the great detector of error and falsehood,
the way was opened for Satan to control minds as best pleased himself.
One of these prophets claimed to have been instructed by the angel
Gabriel. A student who united with him forsook his studies, declaring that
he had been endowed by God Himself with wisdom to expound His word. Others
who were naturally inclined to fanaticism united with them. The
proceedings of these enthusiasts created no little excitement. The
preaching of Luther had aroused the people everywhere to feel the
necessity of reform, and now some really honest persons were misled by the
pretensions of the new prophets.
The leaders of the movement proceeded to Wittenberg, and urged their
claims upon Melanchthon and his co-laborers. Said they: “We are sent by
God to instruct the people. We have held familiar conversations with the
Lord; we know what will happen; in a word, we are apostles and prophets,
and appeal to Doctor Luther.”(265)
The Reformers were astonished and perplexed. This was such an element as
they had never before encountered, and they knew not what course to
pursue. Said Melanchthon: “There are indeed extraordinary spirits in these
men; but what spirits?... On the one hand, let us beware of quenching the
Spirit of God, and on the other, of being led astray by the spirit of
Satan.”(266)
The fruit of the new teaching soon became apparent. The people were led to
neglect the Bible, or to cast it wholly aside. The schools were thrown
into confusion. Students, spurning all restraint, abandoned their studies,
and withdrew from the university. The men who thought themselves competent
to revive and control the work of the Reformation, succeeded only in
bringing it to the verge of ruin. The Romanists now regained their
confidence, and exclaimed exultingly, “One last struggle, and all will be
ours.”(267)
Luther at the Wartburg, hearing of what had occurred, said with deep
concern, “I always expected that Satan would send us this plague.”(268) He
perceived the true character of those pretended prophets, and saw the
danger that threatened the cause of truth. The opposition of the pope and
the emperor had not caused him so great perplexity and distress as he now
experienced. From the professed friends of the Reformation had risen its
worst enemies. The very truths which had brought him so great joy and
consolation were being employed to stir up strife and create confusion in
the church.
In the work of reform, Luther had been urged forward by the Spirit of God,
and had been carried beyond himself. He had not purposed to take such
positions as he did, or to make so radical changes. He had been but the
instrument in the hand of Infinite Power. Yet he often trembled for the
result of his work. He had once said, “If I knew that my doctrine injured
one man, one single man, however lowly and obscure,—which it cannot, for
it is the gospel itself,—I would rather die ten times than not retract
it.”(269)
And now Wittenberg itself, the very center of the Reformation, was fast
falling under the power of fanaticism and lawlessness. This terrible
condition had not resulted from the teachings of Luther; but throughout
Germany his enemies were charging it upon him. In bitterness of soul he
sometimes asked, “Can such then be the end of this great work of the
Reformation?”(270) Again, as he wrestled with God in prayer, peace flowed
into his heart. “The work is not mine, but Thine own,” he said; “Thou wilt
not suffer it to be corrupted by superstition or fanaticism.” But the
thought of remaining longer from the conflict in such a crisis, became
insupportable. He determined to return to Wittenberg.
Without delay he set out on his perilous journey. He was under the ban of
the empire. Enemies were at liberty to take his life; friends were
forbidden to aid or shelter him. The imperial government was adopting the
most stringent measures against his adherents. But he saw that the work of
the gospel was imperiled, and in the name of the Lord he went out
fearlessly to battle for the truth.
In a letter to the elector, after stating his purpose to leave the
Wartburg, Luther said: “Be it known to your highness that I am going to
Wittenberg under a protection far higher than that of princes and
electors. I think not of soliciting your highness’ support, and far from
desiring your protection, I would rather protect you myself. If I knew
that your highness could or would protect me, I would not go to Wittenberg
at all. There is no sword that can further this cause. God alone must do
everything, without the help or concurrence of man. He who has the
greatest faith is he who is most able to protect.”(271)
In a second letter, written on the way to Wittenberg, Luther added: “I am
ready to incur the displeasure of your highness and the anger of the whole
world. Are not the Wittenbergers my sheep? Has not God entrusted them to
me? And ought I not, if necessary, to expose myself to death for their
sakes? Besides, I fear to see a terrible outbreak in Germany, by which God
will punish our nation.”(272)
With great caution and humility, yet with decision and firmness, he
entered upon his work. “By the Word,” said he, “must we overthrow and
destroy what has been set up by violence. I will not make use of force
against the superstitious and unbelieving.... No one must be constrained.
Liberty is the very essence of faith.”(273)
It was soon noised through Wittenberg that Luther had returned, and that
he was to preach. The people flocked from all directions, and the church
was filled to overflowing. Ascending the pulpit, he with great wisdom and
gentleness instructed, exhorted, and reproved. Touching the course of some
who had resorted to violent measures in abolishing the mass, he said:
“The mass is a bad thing; God is opposed to it; it ought to be abolished;
and I would that throughout the whole world it were replaced by the supper
of the gospel. But let no one be torn from it by force. We must leave the
matter in God’s hands. His word must act, and not we. And why so? you will
ask. Because I do not hold men’s hearts in my hand, as the potter holds
the clay. We have a right to speak: we have _not_ the right to act. Let us
preach; the rest belongs unto God. Were I to employ force, what should I
gain? Grimace, formality, apings, human ordinances, and hypocrisy.... But
there would be no sincerity of heart, nor faith, nor charity. Where these
three are wanting, all is wanting, and I would not give a pear-stalk for
such a result.... God does more by His word alone than you and I and all
the world by our united strength. God lays hold upon the heart; and when
the heart is taken, all is won....
“I will preach, discuss, and write; but I will constrain none, for faith
is a voluntary act. See what I have done. I stood up against the pope,
indulgences, and papists, but without violence or tumult. I put forward
God’s word; I preached and wrote—this was all I did. And yet while I was
asleep, ... the word that I had preached overthrew popery, so that neither
prince nor emperor has done it so much harm. And yet I did nothing; the
Word alone did all. If I had wished to appeal to force, the whole of
Germany would perhaps have been deluged with blood. But what would have
been the result? Ruin and desolation both to body and soul. I therefore
kept quiet, and left the Word to run through the world alone.”(274)
Day after day, for a whole week, Luther continued to preach to eager
crowds. The word of God broke the spell of fanatical excitement. The power
of the gospel brought back the misguided people into the way of truth.
Luther had no desire to encounter the fanatics whose course had been
productive of so great evil. He knew them to be men of unsound judgment
and undisciplined passions, who, while claiming to be especially
illuminated from heaven, would not endure the slightest contradiction, or
even the kindest reproof or counsel. Arrogating to themselves supreme
authority, they required every one, without a question, to acknowledge
their claims. But as they demanded an interview with him, he consented to
meet them; and so successfully did he expose their pretensions, that the
impostors at once departed from Wittenberg.
The fanaticism was checked for a time; but several years later it broke
out with greater violence and more terrible results. Said Luther,
concerning the leaders in this movement: “To them the Holy Scriptures were
but a dead letter, and they all began to cry, ‘The Spirit! the Spirit!’
But most assuredly I will not follow where their spirit leads them. May
God of His mercy preserve me from a church in which there are none but
saints. I desire to dwell with the humble, the feeble, the sick, who know
and feel their sins, and who groan and cry continually to God from the
bottom of their hearts to obtain His consolation and support.”(275)
Thomas Münzer, the most active of the fanatics, was a man of considerable
ability, which, rightly directed, would have enabled him to do good; but
he had not learned the first principles of true religion. “He was
possessed with a desire of reforming the world, and forgot, as all
enthusiasts do, that the reformation should begin with himself.”(276) He
was ambitious to obtain position and influence, and was unwilling to be
second, even to Luther. He declared that the Reformers, in substituting
the authority of Scripture for that of the pope, were only establishing a
different form of popery. He himself, he claimed, had been divinely
commissioned to introduce the true reform. “He who possesses this spirit,”
said Münzer, “possesses the true faith, although he should never see the
Scriptures in his life.”(277)
The fanatical teachers gave themselves up to be governed by impressions,
regarding every thought and impulse as the voice of God; consequently they
went to great extremes. Some even burned their Bibles, exclaiming, “The
letter killeth, but the Spirit giveth life.” Münzer’s teaching appealed to
men’s desire for the marvelous, while it gratified their pride by
virtually placing human ideas and opinions above the word of God. His
doctrines were received by thousands. He soon denounced all order in
public worship, and declared that to obey princes was to attempt to serve
both God and Belial.
The minds of the people, already beginning to throw off the yoke of the
papacy, were also becoming impatient under the restraints of civil
authority. Münzer’s revolutionary teachings, claiming divine sanction, led
them to break away from all control, and give the rein to their prejudices
and passions. The most terrible scenes of sedition and strife followed,
and the fields of Germany were drenched with blood.
The agony of soul which Luther had so long before experienced at Erfurt,
now pressed upon him with redoubled power as he saw the results of
fanaticism charged upon the Reformation. The papist princes declared—and
many were ready to credit the statement—that the rebellion was the
legitimate fruit of Luther’s doctrines. Although this charge was without
the slightest foundation, it could not but cause the Reformer great
distress. That the cause of truth should be thus disgraced by being ranked
with the basest fanaticism, seemed more than he could endure. On the other
hand, the leaders in the revolt hated Luther because he had not only
opposed their doctrines and denied their claims to divine inspiration, but
had pronounced them rebels against the civil authority. In retaliation
they denounced him as a base pretender. He seemed to have brought upon
himself the enmity of both princes and people.
The Romanists exulted, expecting to witness the speedy downfall of the
Reformation; and they blamed Luther, even for the errors which he had been
most earnestly endeavoring to correct. The fanatical party, by falsely
claiming to have been treated with great injustice, succeeded in gaining
the sympathies of a large class of the people, and, as is often the case
with those who take the wrong side, they came to be regarded as martyrs.
Thus the ones who were exerting every energy in opposition to the
Reformation, were pitied and lauded as the victims of cruelty and
oppression. This was the work of Satan, prompted by the same spirit of
rebellion which was first manifested in heaven.