第41章

The princes, free from all religious and ecclesiastical restraints, set an example of licentiousness which their subjects were not slow to imitate. Philip of Hesse was the life and soul of the Lutheran movement. He was married already to Christina, daughter of Duke George of Saxony, by whom eight children had been born to him, but finding it impossible to observe his marriage obligations, and wishing to impart to his own sinful conduct an air of decency, he demanded permission from Luther to marry one of the maids of honour in attendance on his sister. This request placed Luther and Melanchthon in a very delicate position. On the one hand, if they acceded to it they would be regarded as patrons and defenders of adultery and would expose themselves to the ridicule of their opponents; on the other, were they to refuse compliance with his wishes, Philip, forgetful of his former zeal for the pure word of God, might carry out his threats to return to the Catholic Church. After long and anxious deliberation they determined to exercise a dispensing power such as had never been exercised before by any Pope. "In order to provide for the welfare of his soul and body and to bring greater glory to God," they allowed him to take to himself a second wife, insisting, however, that the whole affair should be kept a close secret. But hardly had the marriage ceremony been gone through (1540) than the story of the dispensation became public. Luther was at first inclined to deny it entirely as an invention of his enemies, but he changed his mind when he found that the proofs were irrefragable and determined to brazen out the affair.[34]

Luther's last years were full of anxiety and sorrow. As he looked round his own city of Wittenberg and the cities of Germany where his doctrines had taken root he found little ground for self-congratulation. Religious dissensions, bitterness, war-like preparations, decline of learning, decay of the universities, and immorality, had marked the progress of his gospel. In many districts the power of the Pope had indeed been broken, but only to make way for the authority of the civil rulers upon whom neither religious nor disciplinary canons could exercise any restraint; the monasteries and religious institutions had been suppressed, but their wealth had passed into the treasuries of the princes, whilst the poor for whose benefit it had been held in trust were neglected, and the ministers of religion were obliged to have recourse to different occupations to secure a livelihood. To his followers and his most intimate associates he denied the liberty of thought and speech that he claimed for himself, by insisting on the unconditional acceptance of his doctrines as if in him alone were vested supreme authority and infallibility.

For exercising their right to private judgment, Carlstadt was pursued from pulpit to pulpit till at last he was forced to seek safety in flight; Zwingli was denounced as a heretic for whose salvation it was useless to pray; the Anabaptists were declared to be unworthy of any better fate than the sword or the halter; Agricola, his most zealous fellow-labourer, was banished from his presence and his writings were interdicted; and even Melanchthon was at last driven to complain of the state of slavery to which he had been reduced.[35]

His failing health and his disappointments served to sour his temper and to render him less approachable. The attacks that he directed against the Papacy such as /The Papacy an Institution of the Devil/, and the verses prepared for the vulgar caricatures that he induced Cranach to design (1545) surpassed even his former productions in violence and abusiveness. Tired of attacking the Papacy, he turned his attention once more to the Jews, upon whom he invoked the vengeance of Heaven in the last sermon that he was destined to preach on earth. He was taken suddenly ill in Eisleben, where he had come to settle some disputes between the Counts of Mansfeld, and on the 18th February 1546, he passed away.[36]

Luther is a man whose character it is difficult to appreciate exactly.

At times he spoke and wrote as if he were endowed with a deeply religious feeling, convinced of the truth of his doctrines, and anxious only for the success of the work for which he professed to believe he had been raised up by God. Some of his sermons sounded like a trumpet call from Heaven, warning the people that the hour for repentance had drawn nigh, while his conversations with his intimate friends breathed at times a spirit of piety and fervour redolent of the apostolic age. This, however, was only one feature of Luther's character, and, unfortunately, it was a feature that manifested itself only too rarely. As a general rule his writings, his sermons and speeches, and, in a word, his whole line of conduct were in direct opposition to everything that is associated generally in the popular mind with the true religious reformer. His replies to his opponents, even to those who, avoiding personalities, addressed themselves directly to his doctrines, were couched in the most violent and abusive language. His wild onslaughts and his demands for vengeance on any one who ventured to question his teaching, whether they were Catholics, Zwinglians, Sacramentarians or Anabaptists, were the very antithesis of the spirit of charity and meekness that should characterise a follower, not to say an apostle, of Christ. Nor were his over-weening pride and self-confidence in keeping with the spirit of meekness and humility inculcated so frequently in the writings of the New Testament.