It was not the religious movement that gave birth to political agitations; but in many places it was carried away by their impetuous waves. Perhaps we should even go further, and acknowledge that the movement communicated to the people by the Reformation gave fresh strength to the discontent fermenting in the nation. The violence of Luther's writings, the intrepidity of his actions and language, the harsh truths that he spoke, not only to the Pope and prelates, but also to the princes themselves, must all have contributed to inflame minds that were already in a state of excitement. Accordingly, Erasmus did not fail to tell him, "We are now reaping the fruits that you have sown." And further, the cheering truths of the Gospel, at last brought to light, stirred all hearts and filled them with anticipation and hope. But many unregenerated souls were not prepared by repentance for the faith and liberty of Christians. They were very willing to throw off the papal yoke, but they would not take up the yoke of Christ. And hence, when princes devoted to the cause of Rome endeavored in their wrath to stifle the Reformation, real Christians patiently endured these cruel persecutions; but the multitude resisted and broke out, and, seeing their desires checked in one direction, gave vent to them in another. "Why," said they, "should slavery be perpetuated in the state while the Church invites all men to a glorious liberty? Why should governments rule only by force, when the Gospel preaches nothing but gentleness?" Unhappily, at a time when the religious reform was received with equal joy both by princes and people, the political reform, on the contrary, had the most powerful part of the nation against it; and while the former had the Gospel for its rule and support, the latter had soon no other principles than violence and despotism. Accordingly, while the one was confined within the bounds of truth, the other rapidly, like an impetuous torrent, overstepped all limits of justice. But to shut one's eyes against the indirect influence of the Reformation on the troubles that broke out in the empire would betoken partiality. A fire had been kindled in Germany by religious discussions from which it was impossible to prevent a few sparks escaping, which were calculated to inflame the passions of the people.
The claims of a few fanatics to divine inspiration increased the evil. While the Reformation had continually appealed from the pretended authority of the Church to the real authority of the holy Scriptures, these enthusiasts not only rejected the authority of the Church, but of the Scriptures also; they spoke only of an inner word, of an internal revelation from God; and, overlooking the natural corruption of their hearts, they gave way to all the intoxication of spiritual pride, and fancied they were saints.
"To them the holy Scriptures were but a dead letter," said Luther, "and they all began to cry, 'The Spirit! the Spirit!' But most assuredly I will not follow where their spirit leads them. May God of his mercy preserve me from a church in which there are none but saints. I desire to dwell with the humble, the feeble, the sick, who know and feel their sins, and who groan and cry continually to God from the bottom of their hearts to obtain his consolation and support." These words of Luther have great depth of meaning, and point out the change that was taking place in his views as to the nature of the Church. They indicate at the same time how contrary were the religious opinions of the rebels to those of the Reformation.
The most notorious of these enthusiasts was Thomas Munzer; he was not devoid of talent, had read his Bible, was zealous, and might have done good if he had been able to collect his agitated thoughts and find peace of heart. But as he did not know himself, and was wanting in true humility, he was possessed with a desire of reforming the world, and forgot, as all enthusiasts do, that the reformation should begin with himself. Some mystical writings that he had read in his youth had given a false direction to his mind. He first appeared at Zwickau, quitted Wittenberg after Luther's return, dissatisfied with the inferior part he was playing, and became pastor of the small town of Alstadt in Thuringia. He could not long remain quiet, and accused the reformers of founding, by their adherence to the letter, a new popery, and of forming churches which were not pure and holy.
"Luther," said he, "has delivered men's consciences from the yoke of the Pope, but he has left them in a carnal liberty, and not led them in spirit toward God."
He considered himself as called of God to remedy this great evil. The revelations of the Spirit were in his eyes the means by which his reform was to be effected. "He who possesses this spirit," said he, "possesses the true faith, although he should never see the Scriptures in his life. Heathens and Turks are better fitted to receive it than many Christians who style us enthusiasts." It was Luther whom he here had in view. "To receive this Spirit we must mortify the flesh," said he at another time, "wear tattered clothing, let the beard grow, be of sad countenance, keep silence, retire into desert places, and supplicate God to give us a sign of his favor. Then God will come and speak with us, as formerly he spoke with Abraham, Isaac, and Jacob. If he were not to do so, he would not deserve our attention. I have received from God the commission to gather together his elect into a holy and eternal alliance."
The agitation and ferment which were at work in men's minds were but too favorable to the dissemination of these enthusiastic ideas. Man loves the marvellous and whatever flatters his pride. Munzer, having persuaded a part of his flock to adopt his views, abolished ecclesiastical singing and all other ceremonies. He maintained that obedience to princes, "void of understanding," was at once to serve God and Belial. Then, marching out at the head of his parishioners to a chapel in the vicinity of Alstadt, whither pilgrims from all quarters were accustomed to resort, he pulled it down. After the exploit, being compelled to leave that neighborhood, he wandered about Germany, and went as far as Switzerland, carrying with him, and communicating to all who would listen to him, the plan of a general revolution. Everywhere he found men's minds prepared; he threw gunpowder on the burning coals, and the explosion forthwith took place.
Luther, who had rejected the warlike enterprises of Sickengen, could not be led away by the tumultuous movements of the peasantry. He wrote to the Elector: "It causes me especial joy that these enthusiasts themselves boast, to all who are willing to listen to them, that they do not belong to us. The Spirit urges them on, say they; and I reply, it is an evil spirit, for he bears no other fruit than the pillage of convents and churches; the greatest highway robbers upon earth might do as much."
At the same time, Luther, who desired that others should enjoy the liberty he claimed for himself, dissuaded the Prince from all measures of severity: "Let them preach what they please, and against whom they please," said he; "for it is the Word of God that must march in front of the battle and fight against them. If their spirit be the true spirit, he will not fear our severity; if ours is the true one, he will not fear their violence. Let us leave the spirits to struggle and contend with one another. Perhaps some persons may be led astray; there is no battle without wounds; but he who fighteth faithfully shall be crowned. Nevertheless, if they desire to take up the sword, let your highness forbid it, and order them to quit the country."
The insurrection began in the Black Forest, and near the sources of the Danube, so frequently the theatre of popular commotions. On the 19th of July, 1524, some Thurgovian peasants rose against the Abbot of Reichenau, who would not accord them an evangelical preacher. Ere long thousands were collected round the small town of Tengen to liberate an ecclesiastic who was there imprisoned. The revolt spread with inconceivable rapidity from Swabia as far as the Rhenish provinces, Franconia, Thuringia, and Saxony. In the month of January, 1525, all these countries were in a state of rebellion.