One day, as certain of his friends were singing some beautiful chants at his house, he exclaimed with enthusiasm: "If our Lord G.o.d has scattered such admirable gifts on this earth, which is but a dark corner, what will it not be in the life eternal, in which all will be perfection!"......Since Luther's time, the people have sung; the Bible inspired their songs, and the impulse given at the epoch of the Reformation produced in later years those n.o.ble oratorios which seem to be the summit of this art.

Poetry shared in the general movement. In singing the praises of G.o.d, men could not confine themselves to mere translations of the ancient hymns. The souls of Luther and many of his contemporaries, elevated by faith to the sublimest ideas, excited to enthusiasm by the conflicts and dangers that continually threatened the infant Church, inspired by the poetic genius of the Old Testament, and by the faith of the New, soon poured forth their feelings in religious songs, in which poetry and music united and blended their most heavenly features. Thus in the sixteenth century the hymns were revived which in the first century had consoled the pangs of the martyrs. In 1523, Luther, as we have already seen, consecrated them to the memory of the Brussels martyrs; other children of the Reformation imitated his example; these hymns increased in number, and were circulated rapidly among the people, and contributed powerfully to awaken them from their slumbers. It was in this same year that Hans Sachs composed _The Nightingale of Wittemberg_. The doctrine that for the last four centuries had prevailed in the Church was as the moonlight, during which men lost their way in the wilderness. Now the nightingale proclaims the dawn, and, soaring above the mists of the morning, celebrates the brightness of the coming day.

Whilst lyric poetry thus owed its birth to the loftiest inspirations of the Reformation, satirical verses and dramas from the pen of Hutten and Manuel attacked the most crying abuses.

It is to the Reformation that the greatest poets of England, Germany, and perhaps of France, are indebted for their highest flights.

[Sidenote: PAINTING.]

Of all the arts, painting is that on which the Reformation had the least influence. Nevertheless, it was renovated, and as it were sanctified, by the universal movement which at that time agitated all the powers of man. Lucas Cranach, the great master of that age, settled at Wittemberg, lived on intimate terms with Luther, and became the painter of the Reformation. We have seen how he represented the contrast between Christ and Antichrist (the pope),[386] and thus ranked among the most influential organs of the revolution that was transforming the nations. As soon as he had received new convictions, he consecrated his chaste pencil solely to paintings in harmony with christian sentiments, and spread over groups of children, blessed by our Saviour, those graces with which he had previously adorned legendary saints. Albert Durer also was gained over by the Word of the Gospel, and his genius received a fresh impulse. His masterpieces date from this period. We see from the touches with which he henceforward depicted the evangelists and apostles, that the Bible was restored to the people, and that the painter thence derived a depth, power, life, and sublimity, that he would never have found in himself.[387]

[386] See Vol. II. p. 174.

[387] Ranke, Deutsche Geschichte, ii. 85.

And yet we must confess that of all the arts painting is that whose religious influence is most exposed to well-founded and strong objections. Poetry and music come from heaven, and will be found again in heaven; but we continually see painting connected with serious immoralities or mournful errors. After a man has studied history or visited Italy, he expects nothing beneficial to humanity from this art. Whatever may be the value of this exception which we think it our duty to make, our general remark still holds good.

The Reformation of Germany, while it primarily addressed man's moral nature, gave an impulse to the arts that they had not yet received from Roman-catholicism.

Thus everything advanced: arts, literature, spirituality of worship, and the minds of princes and of people. But this n.o.ble harmony which the Gospel at its revival everywhere called forth, was about to be disturbed. The songs of the Wittemberg nightingale were to be interrupted by the howling of the tempest and the roaring of lions. In a moment a cloud overspread all Germany, and a glorious day was followed by the deepest darkness.

CHAPTER X.

Political Ferment--Luther against Rebellion--Thomas Munzer--Agitation--The Black Forest--The twelve Articles--Luther's Opinion--Helfenstein--March of the Peasants--March of the Imperial Army--Defeat of the Peasants--Cruelty of the Princes.

[Sidenote: POLITICAL FERMENTATION.]

A political ferment, very different from that produced by the Gospel, had long been at work in the empire. The people, bowed down by civil and ecclesiastical oppression, bound in many countries to the seigneurial estates, and transferred from hand to hand along with them, threatened to rise with fury and at last to break their chains.

This agitation had shown itself long before the Reformation by many symptoms, and even then the religious element was blended with the political; in the sixteenth century it was impossible to separate these two principles, so closely a.s.sociated in the existence of nations. In Holland, at the close of the preceding century, the peasants had revolted, placing on their banners, by way of arms, a loaf and a cheese, the two great blessings of these poor people. "The Alliance of the Shoes" had shown itself in the neighbourhood of Spires in 1502.[388] In 1513, it appeared again in Brisgau, being encouraged by the priests. In 1514, Wurtemberg had seen the "League of Poor Conrad," whose aim was to maintain by rebellion "the right of G.o.d." In 1515, Carinthia and Hungary had been the theatre of terrible agitations. These seditions had been quenched in torrents of blood; but no relief had been accorded to the people. A political reform, therefore, was not less necessary than a religious reform. The people were ent.i.tled to this; but we must acknowledge that they were not ripe for its enjoyment.

[388] See Vol. 1. p. 79.

[Sidenote: LUTHER AGAINST INSURRECTION.]

Since the commencement of the Reformation, these popular disturbances had not been renewed; men's minds were occupied by other thoughts.

Luther, whose piercing glance had discerned the condition of the people, had already from the summit of the Wartburg addressed them in serious exhortations calculated to restrain their agitated minds:--

"Rebellion," he had said, "never produces the amelioration we desire, and G.o.d condemns it. What is it to rebel, if it be not to avenge oneself? The devil is striving to excite to revolt those who embrace the Gospel, in order to cover it with opprobrium; but those who have rightly understood my doctrine do not revolt."[389]

[389] Luther's treue Ermahnung an alle Christen sich vor Aufruhr und Emporung zu huten. Opp. xviii. 288.

Everything gave cause to fear that the popular agitation could not be restrained much longer. The government that Frederick of Saxony had taken such pains to form, and which possessed the confidence of the nation, was dissolved. The emperor, whose energy might have been an efficient subst.i.tute for the influence of this national administration, was absent; the princes whose union had always const.i.tuted the strength of Germany were divided; and the new declarations of Charles V. against Luther, by removing every hope of future harmony, deprived the reformer of part of the moral influence by which in 1522 he had succeeded in calming the storm. The chief barriers that hitherto had confined the torrent being broken, nothing could any longer restrain its fury.

[Sidenote: REFORMATION AND INSURRECTION.]

It was not the religious movement that gave birth to political agitations; but in many places it was carried away by their impetuous waves. Perhaps we should even go further, and acknowledge that the movement communicated to the people by the Reformation gave fresh strength to the discontent fermenting in the nation. The violence of Luther's writings, the intrepidity of his actions and language, the harsh truths that he spoke, not only to the pope and prelates, but also to the princes themselves, must all have contributed to inflame minds that were already in a state of excitement. Accordingly, Erasmus did not fail to tell him: "We are now reaping the fruits that you have sown."[390] And further, the cheering truths of the Gospel, at last brought to light, stirred all hearts, and filled them with antic.i.p.ation and hope. But many unregenerated souls were not prepared by repentance for the faith and liberty of Christians. They were very willing to throw off the papal yoke, but they would not take up the yoke of Christ. And hence, when princes devoted to the cause of Rome endeavoured in their wrath to stifle the Reformation, real Christians patiently endured these cruel persecutions; but the mult.i.tude resisted and broke out, and seeing their desires checked in one direction, gave vent to them in another. "Why," said they, "should slavery be perpetuated in the state, while the Church invites all men to a glorious liberty? Why should governments rule only by force, when the Gospel preaches nothing but gentleness?" Unhappily at a time when the religious reform was received with equal joy both by princes and people, the political reform, on the contrary, had the most powerful part of the nation against it; and while the former had the Gospel for its rule and support, the latter had soon no other principles than violence and despotism. Accordingly, while the one was confined within the bounds of truth, the other rapidly, like an impetuous torrent, overstepped all limits of justice. But to shut one's eyes against the indirect influence of the Reformation on the troubles that broke out in the empire, would betoken partiality. A fire had been kindled in Germany by religious discussions, from which it was impossible to prevent a few sparks escaping which were calculated to inflame the pa.s.sions of the people.

[390] Habemus fructum tui spiritus. Erasm. Hyperasp. b. iv.

[Sidenote: MYSTICISM AND THE REFORMATION--MUNZER.]

The claims of a few fanatics to Divine inspiration increased the evil.

While the Reformation had continually appealed from the pretended authority of the Church to the real authority of the Holy Scriptures, these enthusiasts not only rejected the authority of the Church, but of Scripture also; they spoke only of an inner Word, of an internal revelation from G.o.d; and overlooking the natural corruption of their hearts, they gave way to all the intoxication of spiritual pride, and fancied they were saints.

"To them the Holy Scriptures were but a dead letter," said Luther, "and they all began to cry, _The Spirit! the Spirit!_ But most a.s.suredly I will not follow where their spirit leads them. May G.o.d of his mercy preserve me from a Church in which there are none but saints.[391] I desire to dwell with the humble, the feeble, the sick, who know and feel their sins, and who groan and cry continually to G.o.d from the bottom of their hearts to obtain his consolation and support." These words of Luther's have great depth of meaning, and point out the change that was taking place in his views as to the nature of the Church. They indicate at the same time how contrary were the religious opinions of the rebels to those of the Reformation.

[391] Der barmherzige Gott behute mich ja fur der christlichen Kirche, darin eitel Heilige sind. On John i. 2. L. Opp. (W.) vii. 1469.

[Sidenote: MUNZER'S PRETENSIONS.]

The most notorious of these enthusiasts was Thomas Munzer; he was not devoid of talent, had read his Bible, was zealous, and might have done good, if he had been able to collect his agitated thoughts and find peace of heart. But as he did not know himself, and was wanting in true humility, he was possessed with a desire of reforming the world, and forgot, as all enthusiasts do, that the reformation should begin with himself. Some mystical writings that he had read in his youth had given a false direction to his mind. He first appeared at Zwickau, quitted Wittemberg after Luther's return, dissatisfied with the inferior part he was playing, and became pastor of the small town of Alstadt in Thuringia. He could not long remain quiet, and accused the reformers of founding, by their adherence to the letter, a new popery, and of forming churches which were not pure and holy.

"Luther," said he, "has delivered men's consciences from the yoke of the pope, but he has left them in a carnal liberty, and not led them in spirit towards G.o.d."[392]

[392] Fuhrete sie nicht weiter in Geist und zu Gott. L. Opp xix. 294.

He considered himself as called of G.o.d to remedy this great evil. The revelations of the _Spirit_ were in his eyes the means by which his reform was to be effected. "He who possesses this Spirit," said he, "possesses the true faith, although he should never see the Scriptures in his life. Heathens and Turks are better fitted to receive it than many Christians who style us enthusiasts." It was Luther whom he here had in view. "To receive this Spirit we must mortify the flesh," said he at another time, "wear tattered clothing, let the beard grow, be of a sad countenance, keep silence,[393] retire into desert places, and supplicate G.o.d to give us a sign of his favour. Then G.o.d will come and speak with us, as formerly He spoke with Abraham, Isaac, and Jacob. If He were not to do so, He would not deserve our attention.[394] I have received from G.o.d the commission to gather together his elect into a holy and eternal alliance."

[393] Saur sehen, den Bart nicht abschneiden. Ibid.

[394] Munzer's language is low and impious: Er wollt in Gott scheissen wenn er nicht mit ihm redet, wie mit Abraham. Hist. of Munzer by Melancthon. Ibid. 295.

[Sidenote: AGITATION--LUTHER'S POSITION]

The agitation and ferment which were at work in men's minds were but too favourable to the dissemination of these enthusiastic ideas. Man loves the marvellous, and whatever flatters his pride. Munzer, having persuaded a part of his flock to adopt his views, abolished ecclesiastical singing and all other ceremonies. He maintained that obedience to princes "void of understanding," was at once to serve G.o.d and Belial. Then marching out at the head of his parishioners to a chapel in the vicinity of Alstadt, whither pilgrims from all quarters were accustomed to resort, he pulled it down. After this exploit, being compelled to leave that neighbourhood, he wandered about Germany, and went as far as Switzerland, carrying with him, and communicating to all who would listen to him, the plan of a general revolution. Everywhere he found men's minds prepared; he threw gunpowder on the burning coals, and the explosion forthwith took place.

Luther, who had rejected the warlike enterprises of Sickengen,[395]

could not be led away by the tumultuous movements of the peasantry.

Fortunately for social order, the Gospel preserved him; for what would have happened had he carried his extensive influence into their camp?......He ever firmly maintained the distinction between secular and spiritual things; he continually repeated that it was immortal souls which Christ emanc.i.p.ated by his Word; and if, with one hand, he attacked the authority of the Church, with the other he upheld with equal power the authority of princes. "A Christian," said he, "should endure a hundred deaths, rather than meddle in the slightest degree with the revolt of the peasants." He wrote to the elector: "It causes me especial joy that these enthusiasts themselves boast, to all who are willing to listen to them, that they do not belong to us. The Spirit urges them on, say they; and I reply, it is an evil spirit, for he bears no other fruit than the pillage of convents and churches; the greatest highway robbers upon earth might do as much."

[395] See Vol. I. p. 137.

At the same time, Luther, who desired that others should enjoy the liberty he claimed for himself, dissuaded the prince from all measures of severity: "Let them preach what they please, and against whom they please," said he; "for it is the Word of G.o.d that must march in front of the battle and fight against them. If their spirit be the true Spirit, he will not fear our severity; if ours is the true one, he will not fear their violence. Let us leave the spirits to struggle and contend with one another.[396] Perhaps some persons may be led astray; there is no battle without wounds; but he who fighteth faithfully shall be crowned. Nevertheless, if they desire to take up the sword, let your highness forbid it, and order them to quit the country."

[396] Man la.s.se die Geister auf einander platzen und treffen. L. Epp.

ii. 347.

[Sidenote: THE BLACK FOREST--THE TWELVE ARTICLES.]

The insurrection began in the Black Forest, and near the sources of the Danube, so frequently the theatre of popular commotions. On the 19th of July 1524, some Thurgovian peasants rose against the Abbot of Reichenau, who would not accord them an evangelical preacher. Erelong thousands were collected round the small town of Tengen, to liberate an ecclesiastic who was there imprisoned. The revolt spread with inconceivable rapidity from Swabia as far as the Rhenish provinces, Franconia, Thuringia, and Saxony. In the month of January 1525, all these countries were in a state of rebellion.

About the end of this month, the peasants published a declaration in twelve articles, in which they claimed the liberty of choosing their own pastors, the abolition of small t.i.thes, of slavery, and of fines on inheritance, the right to hunt, fish, and cut wood, &c. Each demand was backed by a pa.s.sage from Holy Writ, and they said in conclusion, "If we are deceived, let Luther correct us by Scripture."

The opinions of the Wittemberg divines were consulted. Luther and Melancthon delivered theirs separately, and they both gave evidence of the difference of their characters. Melancthon, who thought every kind of disturbance a crime, oversteps the limits of his usual gentleness, and cannot find language strong enough to express his indignation. The peasants are criminals, against whom he invokes all laws human and Divine. If friendly negotiation is unavailing, the magistrates should hunt them down, as if they were robbers and a.s.sa.s.sins. "And yet," adds he (and we require at least one feature to remind us of Melancthon), "let them take pity on the orphans when having recourse to the penalty of death!"