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 who had revolted from Rome. Extreme opinions soon became heard. Sebastian Franck declared that in the new Lutheran Church there was less freedom of speech and belief than among the Turks and heathen; and Leo Jud described Luther as another Pope who consigned at will some to the devil, and rewarded others with heaven. Luther had found his original strength in the spirit of revolutionary enthusiasm and religious exaltation; but as soon as the way was clear he exchanged the support of popular agitation for that of secular authority, and left the revolutionists to follow their own devices. Their ranks were swollen by a general feeling of disappointment at the meagre results of the Reformation. The moral'regeneration which had been anticipated, the amelioration of social ills, and the reform of political abuses seemed as far off as ever. "The longer we preach the Gospel," declared Luther, "the deeper the people plunge into greed, pride, and luxury"; and, acting on a principle enunciated by the Reformers themselves, men began to ascribe the evil practice in Lutheran spheres to the errors in Lutheran doctrine. Hence arose a number of theological ideas, which were anathema alike to Catholics and Protestants, but appealed with irresistible force to multitudes who found no solace in either of the more orthodox creeds. The mass of the peasantry had been put out of the pale of hope in 1525, and their complete indifference to ideas of any kind prevented a general rising ten years later; but in some of the towns the lower classes retained enough mental buoyancy to seek consolation in dreams for the burdens they bore in real life.

The Anabaptist doctrine was but one of an endless variety of ideas, many of which had long been current. All such opinions gained fresh vogue in the decade following the Peasants' Revolt; but most of the "sectaries" agreed in repudiating Luther's views on predestination and the unfree will, and denounced the dependence of the Lutheran Church upon the State. They denied the right of the secular magistrate to interfere in religious matters, and themselves withdrew in varying degrees from concern in the affairs of this world. Some, anticipating the Quakers, refused to bear arms; the Gärtnerbrüder of Salzburg endeavoured to live on the pattern of primitive simplicity. One sect denied the humanity of Christ; another, of whom Ludwig Hetzer was the chief, began by regarding Jesus as a leader and teacher rather than an object of worship, and ended by denying His divinity. Many thoughtful people, repelled by the harshness of Luther's dogmas, insisted upon mercy as the pre-eminent attribute of God, and extended even to the devil the hope of salvation; while the idea that the flesh alone sinned leaving the spirit undefiled proved attractive to the lower sort and opened the door to a variety of antinomian speculations and practices.

Most of these dreamers indulged in Apocalyptic visions of an immediate purification of the world; but this at worst was only a species of