temberg. The people wondered and rejoiced to see the monks thus cheerfully coming forward to share the labours of their fellowcitizens; whilst bitter reproaches were uttered against those who still obstinately clung to their indolent seclusion within the walls of the monastery. Shortly after this, a chapter or general meeting of the Augustinian monks was held at Wittemberg, in which it was determined that, as monastic vows are not sinful, on the one hand, so neither, on the other hand, are they obligatory. "In Christ," said they, "there is neither layman nor monk. Each one is free to leave the monastery, or to abide in it. Let him who leaves it beware how he abuses his liberty; let him who abides in it obey his superiors, but yet with the obedience of love." In this way, the question of vows was quietly settled, and the institution of monasticism was virtually prostrated before the rising power of truth.

But while these salutary changes, one after another, were taking place, and the reformation of the visible church was making progress, impure elements, as might have been expected, began to work. There were men at that time, as there are at all times, who were not satisfied

with salutary reforms, especially if they had not been leaders in them, and who were bent on distinguishing themselves by pushing matters to dangerous extremes. Appearances of this nature first manifested themselves at Zwickau, a town of Saxony not far from Wittemberg. Individuals professed to be commissioned from heaven to complete that reformation which Luther had but feebly begun. "What," said they," is the use of such close application to the Bible? Nothing is heard of but the Bible. Can the Bible preach to us? Can the Bible suffice for our instruction? If God had intended to instruct us by a book, would he not give us one direct from heaven? It is only the Spirit can enlighten. God himself has spoken to us by his Spirit, and taught us what to do and say."

Among the individuals who pretended to immediate revelation were Nicholas Storch, a weaver; Mark Stubner, who was a senior student at Wittemberg; and a noted fanatic whose name was Munzer. Of this new dispensation, it was revealed and agreed that Storch was to be the head. Accordingly, he chose him twelve apostles and seventy disciples, and gave out that apostles and prophets

were again restored to the church. These men commenced their mission by denouncing woes and desolations upon the earth. "The day of the Lord draweth nigh! The end of all things is at hand! Within a few years, at farthest, the ungodly sinners shall all be destroyed, and the supreme power shall be given to Storch, who shall instal the saints in the government of the world."

From Zwickau they soon came to Wittemberg, and opened their dread commission there. At first, the professors and ministers, and even the elector, were puzzled with them; but soon Melancthon declared against them, and the elector "thought it most likely that the claims of the men of Zwickau were a temptation of the devil."

When Luther, in his castle, heard of the proceedings of these men, he penetrated the deceit at once. Writing to the elector respecting them, he says, "Your highness, in years past, was much engaged in collecting relics. Now God has heard your prayer, and sent you, at no cost or trouble of your own, a whole cross, with nails, spears, scourges, and all. Let your highness, then, spread out your arms, and endure the piercing of the nails in your

flesh. I always expected that Satan would send us this plague." Luther, however, interceded for the fanatics, that they might not be persecuted. "Pray don't imprison them," wrote he to Spalatin. "Let not our beloved prince imbrue his hands in their blood." With all his vehemence, Luther was far before his age, and before many of the reformers with whom he acted, in the matter of religious toleration.

Carlstadt, who, in the absence of Luther, held a conspicuous place among the professors at Wittemberg, was rather taken with the new teachers. He did not receive all their doctrines, but deeply drank in the contagion of their enthusiasm. As the popish pictures and images had not yet been removed from the churches, he instigated the populace to carry them out by force; and not only so, but to burn and destroy them. He also began to pour contempt upon human learning. He neglected his studies, and went into the fields. and workshops, that he might there receive the true interpretation of Scripture. He advised the students in the university to return to their homes, and resume the spade, and follow the plough. What was the use of their continuing

their studies, since Storch and Munzer had never been to the university, and yet they were prophets. Other teachers at Wittemberg followed the example of Carlstadt, and advised the people to take their children from the schools. In consequence of these proceedings, some of the schools were literally broken up; the university was likely to be deserted; and the light of the Reformation might ere long go out in utter darkness.

Under these circumstances, the return of Luther to his former post of conflict and danger was loudly and all but universally demanded. The burghers and citizens were clamorous for his re-appearance. The divines felt their need of the benefit of his judgment. Even the prophets appealed to him as their patron, from whom they expected support and countenance. All, with the exception of the elector, and possibly of Carlstadt, united in the entreaty that he might return. The elector insisted that he should keep within the Wartburg, and prepare a justification to be presented at the approaching diet.

But when Luther was apprized of the criti cal state of affairs at Wittemberg, he resolved that he would remain concealed no longer. A