As early as 1526 Philip of Hesse, whose conduct was far from being conspicuous for morality, had submitted to Luther the question whether Christians were allowed to have more than one wife. The Wittenberg Professor gave a reply tallying with his principles as already described;[40] instead of pointing out clearly that such a thing was divinely forbidden to all Christians, was not to be dispensed from by any earthly authority, and that such extra marriages would be entirely invalid, Luther refused to admit unconditionally the invalidity of such unions. Such marriages, he stated, gave scandal to Christians, “for without due cause and necessity even the old Patriarchs did not take more than one wife”; it was incumbent that we should be able “to appeal to the Word of God,” but no such Word existed in favour of polygamy, “by which the same could be proved to be well pleasing to God in the case of Christians”; “hence I am unable to recommend it, but would rather dissuade from it, especially for Christians, unless some great necessity existed, for instance were the wife to contract leprosy or become otherwise unfit.”[41] It is not clear whether Philip was interested in the matter for personal reasons, or simply because some of his subjects were believers in polygamy.
Luther’s communication, far from diverting the Prince from his project, could but serve to make him regard it as feasible; provided that the “great necessity” obtained and that he had “the Word of God on his side,” then the step could “not be prevented.” By dint of a judicious interpretation of Scripture and with expert theological aid, the obstacles might easily be removed.
The Hessian Prince also became acquainted with Luther’s statements on bigamy in his Commentary on Genesis published in the following year. To them the Landgrave Philip appealed expressly in 1540; the preacher Anton Corvinus having suggested that he should deny having committed bigamy, he replied indignantly: “Since you are so afraid of it, why do you not suppress what Luther wrote more than ten years ago on Genesis; did he and others not write publicly concerning bigamy: ‘Advise it I do not, forbid it I cannot’? If you are allowed to write thus of it publicly, you must expect that people will act up to your teaching.”[42]
The question became a pressing one for Luther, and began to cast a shadow over his wayward and utterly untraditional interpretation of the Bible, when, in 1539, the Landgrave resolved to take as an additional wife, besides Christina the daughter of George of Saxony, who had now grown distasteful to him, the more youthful Margeret von der Sale. From Luther Margeret’s mother desired a favourable pronouncement, in order to be able with a good conscience to give her consent to her daughter’s wedding.
Philip Seeks the Permission of Wittenberg.
Early in Nov., 1539, Gereon Sailer, an Augsburg physician famous for his skill in handling venereal cases, who had treated the Landgrave at Cassel, was sent by Philip to Bucer at Strasburg to instruct the latter to bring the matter before the theologians of Wittenberg. Sailer was a friend of the innovations, and Bucer was highly esteemed by the Landgrave as a theologian and clever diplomatist.
Bucer was at first sorely troubled in conscience and hesitated to undertake the commission; Sailer reported to the Landgrave that, on hearing of the plan, he had been “quite horrified” and had objected “the scandal such an innovation in a matter of so great importance and difficulty might cause among the weak followers of the Evangel.”[43] After thinking the matter over for three days Bucer, however, agreed to visit the Landgrave on Nov. 16 and receive his directions. A copy of the secret and elaborate instructions given him by Philip concerning the appeal he was to make to Luther still exists in the handwriting of Simon Bing, the Hessian Secretary, in the Marburg Archives together with several old copies,[44] as also the original rough draft in Philip’s own hand.[45] The envoy first betook himself to the meeting of the Schmalkalden Leaguers, held at Arnstadt on Nov. 20, to confer upon a new mission to be sent to England; on Dec. 4 he was at Weimar with the Elector of Saxony and on the 9th he had reached Wittenberg.
The assenting answer given by Luther and Melanchthon bears the date of the following day.[46] It is therefore quite true that the matter was settled “in haste,” as indeed the text of the reply states. Bucer doubtless did his utmost to prevent the theologians from having recourse to subterfuge or delay.
The above-mentioned instructions contain a sad account of the “dire necessity” which seemed to justify the second marriage: The Landgrave would otherwise be unable to lead a moral life; he was urged on by deep distress of conscience; not merely did he endure temptations of the flesh beyond all measure, but, so runs his actual confession, he was quite unable to refrain from “fornication, unchastity and adultery.”[47] The confession dealt with matters which were notorious. It also contains the admission, that he had not remained true to his wife for long, in fact not for more than “three weeks”; on account of his sense of sin he had “not been to the Sacrament.” As a matter of fact he had abstained from Communion from 1526 to 1539, viz. for thirteen years, and until his last attack of the venereal disease.