It will no doubt be found that this first evangelical constitution went in some points to the extreme of ecclesiastical democracy; but certain institutions had crept in that were capable of increase and of changing its nature. Six superintendents for life were afterwards substituted for these annual visiters (who, according to the primitive institution, might be simple members of the church); and, as has been remarked,[84] the encroachments, whether of these superintendents or of the state, gradually paralyzed the activity and independence of the churches of Hesse. This constitution fared as did that of the Abbé Sièyes, in the year 8, which, being destined to be republican, served through the influence of Napoleon Bonaparte to establish the despotism of the Empire.
It was not the less a remarkable work. Romish doctors have reproached the Reformation for making the Church a too interior institution.[85] In effect, the Reformation and Popery recognise two elements in the Church,—the one exterior, the other interior; but while Popery gives precedence to the former, the Reformation assigns it to the latter. If however it be a reproach against the Reformation for having an inward Church only, and for not creating an external one, the remarkable constitution of which we have just exhibited a few features, will save us the trouble of reply. The exterior ecclesiastical order, which then sprung from the very heart of the Reformation, is far more perfect than that of Popery.
LUTHER ON THE MINISTRY.
One great question presented itself: Will these principles be adopted by all the Churches of the Reformation?
Everything seemed to indicate as much. The most pious men thought at that time that the ecclesiastical power proceeded from the members of the Church. By withdrawing from the hierarchical extreme, they flung themselves into a democratical one. Luther himself had professed this doctrine as early as 1523. The Calixtins of Bohemia, on seeing the bishops of their country refuse them ministers, had gone so far as to take the first vagabond priest. "If you have no other means of procuring pastors," wrote Luther to them, "rather do without them, and let each head of a family read the Gospel in his own house, and baptise his children, sighing after the sacrament of the altar as the Jews at Babylon did for Jerusalem.[86] The consecration of the Pope creates priests—not of God, but of the devil, ordained solely to trample Jesus Christ under foot, to bring his sacrifice to naught, and to sell imaginary holocausts to the world in his name.[87] Men become ministers only by election and calling, and that ought to be effected in the following manner:—
"First, seek God by prayer;[88] then being assembled together with all those whose hearts God has touched, choose in the Lord's name him or them whom you shall have acknowledged to be fitted for this ministry. After that, let the chief men among you lay their hands on them, and recommend them to the people and to the Church."[89]
ORGANIZATION OF THE CHURCH.
Luther, in thus calling upon the people alone to nominate their pastors, submitted to the necessities of the times. It was requisite to constitute the ministry; but the ministry having no existence, it could not then have the legitimate part that belongs to it in the choice of God's ministers.
But another necessity, proceeding in like manner from the state of affairs, was to incline Luther to deviate from the principles he had laid down.