Chapter 21

[Footnote 209: "Principes nostri non cogunt ad fidem et Evangelion, sed cohibent externas abominationes" (De Wette, iii. 50). "Wenn die weltliche Obrigkeit die Verbrechen wider die zweite Gesetzestafel bestrafen, und aus der menschlichen Gesellschaft tilgen solle, wie vielmehr denn die Verbrechen wider die erste?" (Luther, _apud_ Bucholtz, _Geschichte Ferdinands I._, iii. 571).]

[Footnote 210: Planck, iv. 61, explains why this was not thought of.]

[Footnote 211: Linde, _Staatskirche_, p. 23. "Der Papst sammt seinem Haufen glaubt nicht; darum bekennen wir, er werde nicht selig, das ist verdammt werden" (_Table-Talk_, ii. 350).]

[Footnote 212: Kaltenborn, _Vorläufer des Grotius_, 208.]

[Footnote 213: Möhler, _Symbolik_, 428.]

[Footnote 214: "Quodsi unam legem Mosi cogimur servare, eadem ratione et circumcidemur, et totam legem servare oportebit.... Nunc vero non sumus amplius sub lege Mosi, sed subjecti legibus civilibus in talibus rebus" (Luther to Barnes, Sept. 5, 1531; De Wette, iv. 296).]

[Footnote 215: "All things that we find done by the patriarchs in the Old Testament ought to be free and not forbidden. Circumcision is abolished, but not so that it would be a sin to perform it, but optional, neither sinful nor acceptable.... In like manner it is not forbidden that a man should have more than one wife. Even at the present day I could not prohibit it; but I would not recommend it" (Commentary on Genesis, 1528; see Jarcke, _Studien_, p. 108). "Ego sane fateor, me non posse prohibere, siquis plures velit uxores ducere, nec repugnat sacris literis: verum tamen apud Christianos id exempli nollem primo introduci, apud quos decet etiam ea intermittere, quae licita sunt, pro vitando scandalo, et pro honestate vitae" (De Wette, ii. 459, Jan. 13, 1524). "From these instances of bigamy (Lamech, Jacob) no rule can be drawn for our times; and such examples have no power with us Christians, for we live under our authorities, and are subject to our civil laws" (_Table-Talk_, v. 64).]

[Footnote 216: "Antequam tale repudium, probarem potius regi permitterem alteram reginam quoque ducere, et exemplo patrum et regum duas simul uxores seu reginas habere.... Si peccavit ducendo uxorem fratris mortui, peccavit in legem humanam seu civilem; si autem repudiaverit, peccabit in legem mere divinam" (De Wette, iv. 296). "Haud dubio rex Angliae uxorem fratris mortui ductam retinere potest ... docendus quod has res politicas commiserit Deus magistratibus, neque nos alligaverit ad Moisen.... Si vult rex successioni prospicere, quanto satius est, id facere sine infamia prioris conjugii. Ac potest id fieri sine ullo periculo conscientiae cujuscunque aut famae per polygamiam. Etsi enim non velim concedere polygamiam vulgo, dixi enim supra, nos non ferre leges, tamen in hoc casu propter magnam utilitatem regni, fortassis etiam propter conscientiam regis, ita pronuncio: tutissimum esse regi, si ducat secundam uxorem, priore non abjecta, quia certum est polygamiam non esse prohibitam jure divino, nec res est omnino inusitata" (_Melanthonis Opera_, ed. Bretschneider, ii. 524, 526). "Nolumus esse auctores divortii, cum conjugium cum jure divino non pugnet. Hi, qui diversum pronunciant, terribiliter exaggerant et exasperant jus divinum. Nos contra exaggeramus in rebus politicis auctoritatem magistratus, quae profecto non est levis, multaque justa sunt propter magistratus auctoritatem, quae alioqui in dubium vocantur" (Melanchthon to Bucer, Bretschneider, ii. 552).]

[Footnote 217: "Suadere non possumus ut introducatur publice et velut lege sanciatur permissio, plures quam unam uxores ducendi.... Primum ante omnia cavendum, ne haec res inducatur in orbem ad modum legis, quam sequendi libera omnibus sit potestas. Deinde considerare dignetur vestra celsitudo scandalum, nimirum quod Evangelio hostes exclamaturi sint, nos similes esse Anabaptistis, qui plures simul duxerunt uxores" (De Wette, v. 236. Signed by Luther, Melanchthon, and Bucer).]

[Footnote 218: "He that would appear wise will not be satisfied with anything that others do; he must do something for himself, and that must be better than anything. This fool (Copernicus) wants to overturn the whole science of astronomy. But, as the holy Scriptures tell us, Joshua told the sun to stand still, and not the earth" (_Table-Talk_, iv. 575).]

[Footnote 219: "Das ist die christliche Freiheit, der einige Glaube, der da macht, nicht dass wir müssig gehen oder übel thun mögen, sondern dass wir keines Werks bedürfen, die Frömmigkeit und Seligkeit zu erlangen" (_Sermon von der Freiheit_). A Protestant historian, who quotes this passage, goes on to say: "On the other hand, the body must be brought under discipline by every means, in order that it may obey and not burden the inner man. Outward servitude, therefore, assists the progress towards internal freedom" (Bensen, _Geschichte des Bauernkriegs_, 269.)]

[Footnote 220: _Werke_, x. 413.]

[Footnote 221: "According to Scripture, it is by no means proper that one who would be a Christian should set himself against his superiors, whether by God's permission they act justly or unjustly. But a Christian must suffer violence and wrong, especially from his superiors.... As the emperor continues emperor, and princes, though they transgress all God's commandments, yea, even if they be heathen, so they do even when they do not observe their oath and duty.... Sin does not suspend authority and allegiance" (De Wette, iii. 560).]

[Footnote 222: Ranke, _Reformation_, iii. 183.]

[Footnote 223: Ranke, iv. 7; Jürgens, iii. 601.]

[Footnote 224: Newman, _Lectures on Justification_, p. 386.]

[Footnote 225: "Was durch ordentliche Gewalt geschieht, ist nicht für Aufruhr zu halten" (Bensen, p. 269; Jarcke, _Studien_, p. 312; Janet, ii. 40).]

[Footnote 226: "Princes, and all rulers and governments, however pious and God-fearing they may be, cannot be without sin in their office and temporal administration.... They cannot always be so exactly just and successful as some wiseacres suppose; therefore they are above all in need of the forgiveness of sins" (see Kaltenborn, p. 209).]

[Footnote 227: "Of old, under the Papacy, princes and lords, and all judges, were very timid in shedding blood, and punishing robbers, murderers, thieves, and all manner of evil-doers; for they knew not how to distinguish a private individual who is not in office from one in office, charged with the duty of punishing.... The executioner had always to do penance, and to apologise beforehand to the convicted criminal for what he was going to do to him, just as if it was sinful and wrong." "Thus they were persuaded by monks to be gracious, indulgent, and peaceable. But authorities, princes and lords ought not to be merciful" (_Table-Talk_, iv. 159, 160).]

[Footnote 228: "Den weltlichen Bann sollten Könige und Kaiser wieder aufrichten, denn wir können ihn jetzt nicht anrichten.... Aber so wir nicht können die Sünde des Lebens bannen und strafen, so bannen wir doch die Sünde der Lehre" (Bruns, _Luther's Predigten_, 63).]

[Footnote 229: "Wo sie solche Rottengeister würden zulassen und leiden, so sie es doch wehren und vorkommen können, würden sie ihre Gewissen gräulich beschweren, und vielleicht nimmermehr widder stillen können, nicht allein der Seelen halben, die dadurch verführt und verdammt werden ... sondern auch der gauzen heiligen Kirchen halben" (De Wette, iv. 355).]

[Footnote 230: "Nu ist alle Abgötterey gegen die Messe ein geringes" (De Wette, v. 191; sec. iv. 307)]

[Footnote 231: Bucholtz, iii. 570.]

[Footnote 232: "Sie aber verachten die Schrift muthwilliglich, darum wären sie billig aus der einigen Ursach zu stillen, oder nicht zu leiden" (De Wette, iii. 90).]

[Footnote 233: "Wollen sie aber wie die Juden seyn, nicht Christen heissen, noch Kaisers Glieder, sondern sich lassen Christus und Kaisers Feinde nennen, wie die Juden; wohlan, so wollen wir's auch leiden, dass sie in ihren Synagogen, wie die Juden, verschlossen lästern, so lang sie wollen" (De Wette, iv. 94).]

[Footnote 234: Riffel, _Kirchengeschichte_, ii. 9; _Table-Talk_, iii. 175.]

[Footnote 235: "Ego ab initio, cum primum caepi nosse Ciconiam et Ciconiae factionem, unde hoc totum genus Anabaptistarum exortum est, fui stulte clemens. Sentiebant enim et alii haereticos non esse ferro opprimendos. Et tunc dux Fridericus vehementer iratus erat Ciconiae: ac nisi a nobis tectus esset, fuisset de homine furioso et perdite malo sumtum supplicium. Nunc me ejus clementiae non parum poenitet.... Brentius nimis clemens est" (Bretschneider, ii. 17, Feb. 1530).]

[Footnote 236: "Sed objiciunt exemplum nobis periculosum: si haec pertinent ad magistratus, quoties igitur magistratus judicabit aliquos errare, saeviet in eos. Caesar igitur debet nos opprimere, quoniam ita judicat nos errare. Respondeo: certe debet errores et prohibere et punire.... Non est enim solius Caesaris cognitio, sicut in urbibus haec cognitio non est tantum magistratus prophani, sed est doctorum. Viderit igitur magistratus ut recte judicet" (Bretschneider, ii. 712). "Deliberent igitur principes, non cum tyrannis, non cum pontificibus, non cum hypocritis, monachis aut aliis, sed cum ipsa Evangelii voce, cum probatis scriptoribus" (Bretschneider, iii. 254).]

[Footnote 237: "Quare ita sentias, magistratum debere uti summa severitate in coercendis hujusmodi spiritibus.... Sines igitur novis exemplis timorem incuti multitudini ... ad haec notae tibi sint causae seditionum, quas gladio prohiberi oportet.... Propterea sentio de his qui etiamsi non defendunt seditiosos articulos, habent manifeste blasphemos, quod interfici a magistratu debeant" (ii. 17, 18). "De Anabaptistis tulimus hic in genere sententiam: quia constat sectam diabolicam esse, non esse tolerandam: dissipari enim ecclesias per eos, cum ipsi nullam habeant certam doctrinam.... Ideo in capita factionum in singulis locis ultima supplicia constituenda esse judicavimus" (ii. 549). "It is clear that it is the duty of secular government to punish blasphemy, false doctrine, and heresy, on the bodies of those who are guilty of them.... Since it is evident that there are gross errors in the articles of the Anabaptist sect, we conclude that in this case the obstinate ought to be punished with death" (iii. 199). "Propter hanc causam Deus ordinavit politias ut Evangelium propagari possit ... nec revocamus politiam Moysi, sed lex moralis perpetua est omnium aetatum ... quandocumque constat doctrinam esse impiam, nihil dubium est quin sanior pars Ecclesiae debeat malos pastores removere et abolere impios cultus. Et hanc emendationem praecipue adjuvare debent magistratus, tanquam potiora membra Ecclesiae" (iii. 242, 244). "Thammerus, qui Mahometicas seu Ethnicas opiniones spargit, vagatur in dioecesi Mindensi, quem publicis suppliciis adficere debebant.... Evomuit blasphemias, quae refutandae sunt non tantum disputatione aut scriptis, sed etiam justo officio pii magistratus" (ix. 125, 131).]

[Footnote 238: "Voco autem blasphemos qui articulos habent, qui proprie non pertinent ad civilem statum, sed continent [Greek: theôrias] ut de divinitate Christi et similes. Etsi enim gradus quidam sunt, tamen huc etiam refero baptismum infantum.... Quia magistratui commissa est tutela totius legis, quod attinet ad externam disciplinam et externa facta. Quare delicta externa contra primam tabulam prohibere ac punire debet.... Quare non solum concessum est, sed etiam mandatum est magistratui, impias doctrinas abolere, et tueri pias in suis ditionibus" (ii. 711). "Ecclesiastica potestas tantum judicat et excommunicat haereticos, non occidit. Sed potestas civilis debet constituere poenas et supplicia in haereticos, sicut in blasphemos constituit supplicia.... Non enim plectitur fides, sed haeresis" (xii. 697).]

[Footnote 239: "Notum est etiam, quosdam tetra et [Greek: dysphéma] dixisse de sanguine Christi, quos puniri oportuit, et propter gloriam Christi, et exempli causa" (viii. 553). "Argumentatur ille praestigiator (Schwenkfeld), verbum externum non esse medium, quo Deus est efficax. Talis sophistica principum severitate compescenda erat" (ix. 579).]

[Footnote 240: "The office of preacher is distinct from that of governor, yet both have to contribute to the praise of God. Princes are not only to protect the goods and bodily life of their subjects, but the principal function is to promote the honour of God, and to prevent idolatry and blasphemy" (iii. 199). "Errant igitur magistratus, qui divellunt gubernationem a fine, et se tantum pacis ac ventris custodes esse existimant.... At si tantum venter curandus esset, quid differrent principes ab armentariis? Nam longe aliter sentiendum est. Politias divinitus admirabili sapientia et bonitate constitutas esse, non tantum ad quaerenda et fruenda ventris bona, sed multo magis, ut Deus in societate innotescat, ut aeterna bona quaerantur" (iii. 246).]

[Footnote 241: "Neque illa barbarica excusatio audienda est, leges illas pertinere ad politiam Mosaicam, non ad nostram. Ut Decalogus ipse ad omnes pertinet, ita judex ubique omnia Decalogi officia in externa disciplina tueatur" (viii. 520).]

[Footnote 242: "Legi scriptum tuum, in quo refutasti luculenter horrendas Serveti blasphemias, ac filio Dei gratias ago, qui fuit [Greek: brabeutês] hujus tui agonis. Tibi quoque Ecclesia et nunc et ad posteros gratitudinem debet et debebit. Tuo judicio prorsus adsentior. Affirmo etiam, vestros magistratus juste fecisse, quod hominem blasphemum, re ordine judicata, interfecerunt" (Melanchthon to Calvin, Bretschneider, viii. 362). "Judico etiam Senatum Genevensem recte fecisse, quod hominem pertinacem et non omissurum blasphemias sustulit. Ac miratus sum, esse, qui severitatem illam improbent" (viii. 523). "Dedit vero et Genevensis reip. magistratus ante annos quatuor punitae insanabilis blasphemiae adversus filium Dei, sublato Serveto Arragone pium et memorabile ad omnem posteritatem exemplum" (ix. 133).]

[Footnote 243: "Abusus missae per magistratus debet tolli. Non aliter, atque sustulit aeneum serpentem Ezechias, aut excelsa demolitus est Josias" (i. 480). "Politicis magistratibus severissime mandatum est, ut suo quisque loco manibus et armis tollant statuas, ad quas fiunt hominum concursus et invocationes, et puniant suppliciis corporum insanabiles, qui idolorum cultum pertinaciter retinent, aut blasphemias serunt" (ix. 77).]

[Footnote 244: "If the French and English community at Frankfort shared the errors of Servetus or Thamer, or other enemies of the Symbols, or the errors of the Anabaptists on infant baptism, against the authority of the State, etc., I should faithfully advise and strongly recommend that they should be soon driven away; for the civil power is bound to prevent and to punish proved blasphemy and sedition. But I find that this community is orthodox in the symbolical articles on the Son of God, and in other articles of the Symbol.... If the faith of the citizens in every town were inquired into, what trouble and confusion would not arise in many countries and towns!" (ix. 179).]

[Footnote 245: Schmidt, _Philipp Melanchthon_, p. 640. His exhortations to the Landgrave to put down the Zwinglians are characteristic: "The Zwinglians, without waiting for the Council, persecute the Papists and the Anabaptists; why must it be wrong for others to prohibit their indefensible doctrine independent of the Council?" Philip replied: "Forcibly, to prohibit a doctrine which neither contradicts the articles of faith nor encourages sedition, I do not think right.... When Luther began to write and to preach, he admonished and instructed the Government that it had no right to forbid books or to prevent preaching, and that its office did not extend so far, but that it had only to govern the body and goods.... I had not heard before that the Zwinglians persecute the Papists; but if they abolish abuses, it is not unjust, for the Papists wish to deserve heaven by their works, and so blaspheme the Son of God. That they should persecute the Anabaptists is also not wrong, for their doctrine is in part seditious." The divines answered: "If by God's grace our true and necessary doctrine is tolerated as it has hitherto been by the emperor, though reluctantly, we think that we ought not to prevent it by undertaking the defence of the Zwinglian doctrine, if that should not be tolerated. ... As to the argument that we ought to spare the people while persecuting the leaders, our answer is, that it is not a question of persons, but only of doctrine, whether it be true or false" (Correspondence of Brenz and Melanchthon with Landgrave Philip of Hesse, Bretschneider, ii. 95, 98, 101).]

[Footnote 246: Hardwicke, _Reformation_, p. 274.]

[Footnote 247: Seidemann, _Thomas Münzer_, p. 35.]

[Footnote 248: Schenkel, iii. 381.]

[Footnote 249: Heinrich Grosbeck's _Bericht_, ed. Cornelius, 19.]

[Footnote 250: Herzog, _Encyclopädie für protestantische Theologie_, ii. 418.]

[Footnote 251: Bussierre, _Establissement du Protestantisme en Alsace_, p. 429.]

[Footnote 252: Baum, _Capito und Butzer_, p. 489.]

[Footnote 253: Baum, p. 492; Erbkam, _Protestantische Sekten_, p. 581.]

[Footnote 254: Ursinus writes to Bullinger: "Liberavit nos Deus ab idolatria: succedit licentia infinita et horribilis divini nominis, ecclesiae doctrinae purioris et sacramentorum prophanatio et sub pedibus porcorum et canum, conniventibus atque utinam non defendentibus iis qui prohibere suo loco debebant, conculcatio" (Sudhoff, _Olevianus und Ursinus_, p. 340).]

[Footnote 255: "Adserere audemus, neminem magistratum recte gerere ne posse quidem, nisi Christianus sit" (Zuingli, _Opera_, iii. 296). "If they shall proceed in an unbrotherly way, and against the ordinance of Christ, then let them be deposed, in God's name" (Schenkel, iii. 362).]

[Footnote 256: Christoffel, _Huldreich Zwingli_, p. 251.]

[Footnote 257: Zwingli's advice to the Protestants of St. Gall, in Pressel, _Joachim Vadian_, p. 45.]

[Footnote 258: Pestalozzi, _Heinrich Bullinger_, p. 95.]

[Footnote 259: _Ibid._, _Leo Judä_, p. 50.]

[Footnote 260: Pestalozzi, _Heinrich Bullinger_, p. 146.]

[Footnote 261: _Ibid._ p. 149.]

[Footnote 262: _Ibid._ p. 270.]

[Footnote 263: Pestalozzi, _Heinrich Bullinger_, p. 426.]

[Footnote 264: In the year 1555 he writes to Socinus: "I too am of opinion that heretical men must be cut off with the spiritual sword.... The Lutherans at first did not understand that sectaries must be restrained and punished, but after the fall of Münster, when thousands of poor misguided men, many of them orthodox, had perished, they were compelled to admit that it is wiser and better for the Government not only to restrain wrong-headed men, but also, by putting to death a few that deserve it, to protect thousands of inhabitants" (_Ibid._ p. 428).]

[Footnote 265: Herzog, _Leben Oekolampads_, ii 197.]

[Footnote 266: _Ibid._ p. 189.]

[Footnote 267: _Ibid._ p. 206.]

[Footnote 268: Herzog, _Leben Oekolampads_, ii. 195. Herzog finds an excuse for the harsh treatment of the Lutherans at Basel in the still greater severity of the Lutheran Churches against the followers of the Swiss reformation (_Ibid._ 213).]

[Footnote 269: Hundeshagen, _Conflikte des Zwinglianismus und Calvinismus_, 41.]

[Footnote 270: "Huc spectat (politia) ... ne idololatria, ne in Dei nomen sacrilegia, ne adversus ejus veritatem blasphemiae aliaeque religionis offensiones publice emergant ac in populum spargantur.... Politicam ordinationem probo, quae in hoc incumbit, ne vera religio, quae Dei lege continetur, palam, publicisque sacrilegiis impune violetur" (_Institutio Christianae Religionis_, ed. Tholuck, ii. 477). "Hoc ergo summopere requiritur a regibus, ut gladio quo praediti sunt utuntur ad cultum Dei asserendum" (_Praelectiones in Prophetas, Opera_, v. 233, ed. 1667).]

[Footnote 271: "Huic etiam colligere promptum est, quam stulta fuerit imaginatio eorum qui volebant usum gladii tollere e mundo, Evangelii praetextu. Scimus Anabaptistas fuisse tumultuatos, quasi totus ordo politicus repugnaret Christi regno, quia regnum Christi continetur sola doctrina; deinde nulla futura sit vis. Hoc quidem verum esset, si essemus in hoc mundo angeli: sed quemadmodum jam dixi, exiguus est piorum numerus: ideo necesse est reliquam turbam cohiberi violento freno: quia permixti sunt filii Dei vel saevis belluis, vel vulpibus et fraudulentis hominibus" (_Pr. in Michaeam_, v. 310). "In quo non suam modo inscitiam, sed diabolicum fastum produnt, dum perfectionem sibi arrogant; cujus ne centesima quidem pars in illis conspicitur" (_Institutio_, ii. 478).]

[Footnote 272: "Tota igitur excellentia, tota dignitas, tota potentia Ecclesiae debet huc referri, ut omnia subjaceant Deo, et quicquid erit in gentibus hoc totum sit sacrum, ut scilicet cultus Dei tam apud victores quam apud victos vigeat" (_Pr. in Michaeam_, v. 317).]

[Footnote 273: "Ita tollitur offensio, quae multos imperitos fallit, dum metuunt ne hoc praetextu ad saeviendum armentur Papae carnifices." Calvin was warned by experience of the imprudence of Luther's language. "In Gallis proceres in excusanda saevitia immani allegant autoritatem Lutheri" (Melanchthon. _Opera_, v. 176).]

[Footnote 274: "Vous avez deux espèces de mutins qui se sont eslevez entre le roy et l'estat du royaume: Les uns sont gens fantastiques, qui soubs couleur de l'évangile vouldroient mettre tout en confusion. Les aultres sont gens obstinés aux superstitions de l'Antéchrist de Rome. Tous ensemble méritent bien d'estre réprimés par le glayve qui vous est commis, veu qu'ils s'attaschent non seulement au roy, mais à Dieu qui l'a assis au siège royal" (Calvin to Somerset, Oct. 22, 1540: _Lettres de Calvin_, ed. Bonnet, i. 267. See also Henry, _Leben Calvins_, ii. Append. 30).]

[Footnote 275: "Abdicant enim se potestate terreni principes dum insurgunt contra Deum: imo indigni sunt qui censeantur in hominum numero. Potius ergo conspuere oportet in ipsorum capita, quam illis parere, ubi ita proterviunt ut velint etiam spoliare Deum jure suo, et quasi occupare solium ejus, acsi possent eum a coelo detrahere" (_Pr. in Danielem_, v. 91).]

[Footnote 276: "Quant au serment qu'on vous a contraincte de faire, comme vous avez failli et offensé Dieu en le faisant, aussi n'estes-vous tenue de le garder" (Calvin to the Duchess of Ferrara, _Bonnet_, ii. 338). She had taken an oath, at her husband's death, that she would not correspond with Calvin.]

[Footnote 277: "In aulis regum videmus primas teneri a bestiis. Nam hodie, ne repetamus veteres historias, ut reges fere omnes fatui sunt ac bruti, ita etiam sunt quasi equi et asini brutorum animalium.... Reges sunt hodie fere mancipia" (_Pr. in Danielem_, v. 82). "Videmus enim ut hodie quoque pro sua libidine commoveant totum orbem principes; quia produnt alii aliis innoxios populus, et exercent foedam nundinationem, dum quisque commodum suum venatur, et sine ullo pudore, tantum ut augeat suam potentiam, alios tradit in manum inimici" (_Pr. in Nahum_, v. 363). "Hodie pudet reges aliquid prae se ferre humanum, sed omnes gestus accommodant ad tyrannidem" (_Pr. in Jeremiam_, v. 257).]