If the most puny instruments inflicted such terrible blows on Rome, what was it when the voice of the monk of Wittenberg was heard? Shortly after the discomfiture of the new prophets, Luther, in a layman’s attire, traversed the territories of Duke George in a wagon. His gown was hidden, and the reformer seemed to be a plain citizen of the country. If he had been recognized, if he had fallen into the hands of the exasperated duke, perhaps his fate would have been sealed. He was going to preach at Zwickau, the birthplace of the pretended prophets. It was no sooner known at Schneeberg, Annaberg, and the surrounding places, that the people crowded around him. Fourteen thousand persons flocked into the city, and as there was no church that could contain such numbers, Luther went into the balcony of the town-hall, and preached before an audience of twenty-five thousand persons who thronged the market-place, some of whom had mounted on heaps of cut stones piled up near the building. The servant of God was dilating with fervor on the election of grace, when suddenly cries were heard from the midst of the auditory. An old woman of haggard mein stretched out her emaciated arms from the stone on which she had taken her station, and seemed desirous of restraining with her fleshless hands that crowd that was about to fall prostrate at the feet of Jesus. Her wild yells interrupted the preacher. “It was the devil,” said Seckendorff, “who had taken the form of an old woman in order to excite a disturbance.” But it was all in vain; the reformer’s words silenced the wicked spirit; these thousands of hearers caught his enthusiasm; glances of admiration were exchanged; hands were warmly grasped, and erelong the tongue-tied monks, unable to avert the storm, found it necessary to leave Zwickau.HRSCV3 348.6

In the castle of Freyberg dwelt Henry, brother of Duke George. His wife, a princess of Mecklenburg, had the preceding year borne him a son who had been named Maurice. With a fondness for the table and for pleasure, Duke Henry combined the rudeness and coarse manners of a soldier. In other respects, he was pious after the fashion of the times, had gone to the Holy Land, and made a pilgrimage to St. Iago of Compostella. He would often say: “At Compostella I placed a hundred golden florins of the altar of the saint, and said to him: O St. Iago, to please thee I came hither; I make thee a present of this money; but if these knaves (the priests) take it from thee, I cannot help it; so be on your guard.”HRSCV3 349.1

A Franciscan and a Dominican, both disciples of Luther, had been for some time preaching the Gospel at Freyberg. The duchess, whose piety had inspired her with a horror of heresy, listened to their sermons in astonishment that this gentle word of a Saviour was the object she had been taught to fear. Gradually her eyes were opened, and she found peace in Christ Jesus. No sooner had Duke George learnt that the Gospel was preached at Freyberg, than he entreated his brother to oppose these novelties. Chancellor Strehlin and the canons seconded his prayer with their fanaticism. A violent explosion took place in the court of Freyberg. Duke Henry harshly reprimanded and reproached his wife, and more than once the pious duchess watered her child’s cradle with her tears. Yet by degrees her prayers and gentleness won the heart of her husband; the rough man was softened; harmony was restored between the married pair, and they were enabled to join in prayer beside their sleeping babe. Great destinies were hovering over that child; and from that cradle, where a christian mother had so often poured forth her sorrows, God was one day to bring forth the liberator of the Reformation.HRSCV3 349.2

Luther’s intrepidity had excited the inhabitants of Worms. The imperial decree terrified the magistrates; all the churches were closed; but in a public place, filled by an immense crowd, a preacher ascended a rudely constructed pulpit, and proclaimed the Gospel with persuasive accents. If the authorities showed a disposition to interfere, the hearers dispersed in a moment, and stealthily carried away the pulpit; but the storm was no sooner passed, than it was immediately set up on some more secluded spot, to which the crowd again flocked to hear the Word of Christ. This temporary pulpit was every day carried from one place to another, and served to encourage the people, still agitated by the emotions of the great drama lately performed in their city.HRSCV3 349.3

At Frankfort on the Maine, one of the principal free cities of the empire, all was in commotion. A courageous evangelist, Ibach, preached salvation by Jesus Christ. The clergy, among whom was Cochloeus, so notorious by his writings and his opposition, irritated against this audacious colleague, denounced him to the Archbishop of Mentz. The council undertook his defense, although with timidity, but to no purpose, for the clergy discharged the evangelical minister, and compelled him to leave the town. Rome triumphed; everything seemed lost; the poor believers fancied themselves for ever deprived of the Word; but at the very moment when the citizens appeared inclined to yield to these tyrannical priests, many nobles declared for the Gospel. Max of Molnheim, Harmuth of Cronberg, George of Stockheim, and Emeric of Reiffenstein, whose estates lay near Frankfort, wrote to the council: “We are constrained to rise up against these spiritual wolves.” And addressing the clergy, they said: “Embrace the evangelical doctrine, recall Ibach, or else we will refuse to pay our tithes!”HRSCV3 349.4

The people, who listened gladly to the Reformation, being encouraged by the language of the nobles, began to put themselves in motion; and one day, just as Peter Mayer, the persecutor of Ibach and the most determined enemy of the reform, was going to preach against the heretics, a great uproar was heard. Mayer was alarmed, and hastily quitted the church. This movement decided the council. All the preachers were enjoined by proclamation to preach the pure Word of God, or the leave the city.HRSCV3 349.5

The light which proceeded from Wittenberg, as from the heart of the nation, was thus shedding its rays through the whole empire. In the west,—Berg, Cleves, Lippstadt, Munster, Wesel, Miltenberg, Mentz, Deux Ponts, and Strasburg, listened to the Gospel; on the south,—Hof, Schlesstadt, Bamberg, Esslingen, Halle in Swabia, Heilbrunn, Augsburg, Ulm, and many other places, received it with joy. In the east,—the duchy of Liegnitz, Prussia, and Pomerania opened their gates to it; and in the north,—Brunswick, Halberstadt, Gosslar, Zell, Friesland, Bremen, Hamburg, Holstein, and even Denmark, with other neighboring countries, were moved at the sounds of this new doctrine.HRSCV3 350.1

The Elector Frederick had declared that he would allow the bishops to preach freely in his states, but that he would deliver no one into their hands. Accordingly, the evangelical teachers, persecuted in other countries, soon took refuge in Saxony. Ibach of Frankfort, Eberlin of Ulm, Kauxdorf of Magdeburg, Valentine Mustoeus, whom the canons of Halberstadt had horribly mutilated, and other faithful ministers, coming from all parts of Germany, fled to Wittenberg, as the only asylum in which they could be secure. Here they conversed with the reformers; at their feet they strengthened themselves in the faith; and communicated to them their own experience and the knowledge they had acquired. It is thus the waters of the rivers return by the clouds from the vast expanse of the ocean, to feed the glaciers whence they first descended to the plains.HRSCV3 350.2

The work which was evolving at Wittenberg, and formed in this manner of many different elements, became more and more the work of the nation, of Europe, and of Christendom. This school, founded by Frederick, and quickened by Luther, was the center of an immense revolution which regenerated the Church, and impressed on it a real and living unity far superior to the apparent unity of Rome. The Bible reigned at Wittenberg, and its oracles were heard on all sides. This academy, the most recent of all, had acquired that rank and influence in Christendom which had hitherto belonged to the ancient university of Paris. The crowds that flocked thither from every part of Europe made known the wants of the Church and of the nations; and as they quitted these walls, now become holy to them, they carried back with them to the Church and the people of the Word of Grace appointed to heal and to save the nations.HRSCV3 350.3

Luther, as he witnessed this success, felt his confidence increase. He beheld this feeble undertaking, begun in the midst of so many fears and struggles, changing the aspect of the christian world, and was himself astonished at the result. He had foreseen nothing of the kind, when first he rose up against Tetzel. Prostrate before the God whom he adored, he confessed the work to be His, and exulted in the assurance of a victory that could not be torn from him. “Our enemies threaten us with death,” said he to Harmuth of Cronberg; “if they had as much wisdom as foolishness, they would, on the contrary, threaten us with life. What an absurdity and insult to presume to threaten death to Christ and Christians, who are themselves lords and conquerors of death! It is as if I would seek to frighten a man by saddling his horse and helping him to mount. Do they not know that Christ is risen from the dead? In their eyes He is still lying in the sepulcher; nay more—in hell. But we know that He lives.” He was grieved at the thought that he was regarded as the author of a work, in the smallest details of which he beheld the hand of God. “Many believe because of me,” said he. “But those alone truly believe, who would continue faithful even should they hear (which God forbid!) that I had denied Jesus Christ. True disciples believe not in Luther, but in Jesus Christ. As for myself, I do not care about Luther. “Whether he is a saint or a knave, what matters it? It is not he that I preach; but Christ. If the devil can take him, let him do so! But let Christ abide with us, and we shall abide also.”HRSCV3 350.4

And vainly, indeed, would men endeavour to explain this great movement by mere human circumstances. Men of letters, it is true, sharpened their wits and discharged their keen-pointed arrows against the pope and the monks; the shout of liberty, which Germany had so often raised against the tyranny of the Italians, again resounded in the castles and provinces; the people were delighted with the song of “the nightingale of Wittenberg,” a herald of the spring that was everywhere bursting forth. But it was not a mere outward movement, similar to that effected by a longing for earthly liberty, that was then accomplishing. Those who assert that the Reformation was brought about by bribing princes with the wealth of the convents,—the priests with permission to marry,—and the people with the prospect of freedom, are strangely mistaken in its nature. No doubt a useful employment of the funds that had hitherto supported the sloth of the monks; no doubt marriage and liberty, gifts that proceed direct from God, might have favored the development of the Reformation; but the mainspring was not there. An interior revolution was then going on in the depths of the human heart. Christians were again learning to love, to pardon, to pray, to suffer, and even to die for a truth that offered no repose save in heaven. The Church was passing through a state of transformation. Christianity was bursting the bonds in which it had so long been confined, and returning in life and vigor into a world that had forgotten its ancient power. The hand that made the world was turned towards it again; and the Gospel, reappearing in the midst of the nations, accelerated its course, notwithstanding the violent and repeated efforts of priests and kings; like the ocean which, when the hand of God presses on its surface, rises calm and majestic along its shores, so that no human power is able to resist its progress.HRSCV3 350.5

Chapter 11

Chapter 1