542 THE GERMAN REFORMATION. A.D. 1517 To 1530.
this game for more than twenty years. It is high time to stop it. He who rules in heaven and also here in our hearts turns the wise into fools, and “taketh the wise in their craftiness” (1 Cor. 8:19).
This is the spirit and language of this apologetic tract. It was followed by a still fiercer attack upon popery as an “invention of the Devil” (1545).
Amsdorf was forced upon the chapter and the people by the Elector, but lost his bishopric in the Smalcaldian War (1547), took a leading and ultra-Lutheran part in the bitter theological controversies which followed, and died at Eisenach, 1565, in his eighty-second year. His ephemeral episcopate was, of course, a mere superintendency.
Several of Luther’s friends and pupils were appointed superintendents; as Lauterbach at Pirna (d. 1569); Heidenreich, or Heiderich, at Torgau (d. 1572), who with Mathesius, Dietrich, Weller, and others, preserved his “table spice ” (condimenta mense), as they called his familiar conversations.
The appointment of these superintendents was in the hands of the prince as swmmus episcopus over his territory. The congregations had not even the power of electing their own pastors.}
In the cities the magistrate assumed the episcopal power, and appointed the superintendents.
The further development of the episcopal, territorial, and collegial system in the Lutheran Church lies beyond our limits.
§ 87. Relation of Church and State.
In January, 1523, Luther published a remarkable book on the civil magistrate, dedicated to Prince John, in which he proved from Rom. 13:1 and 1 Pet. 2:13 the duty to obey
1 “ Die Gemeinde,” says Friedberg, l.c., p. 61, “‘ tritt bet dieser Organisation ganz zurtick. Sie ist der ‘ Pébel,’ der unter der Zucht des Wortes und der Polizei des Kirchenregimentes steht... . Eine Mitwirkung an der
Handhabung der Kirchenzucht findet sich nur in den Kirchenordnungen, wo reformirte Hinfliisse bemerkbar sind.’’
§ 87. RELATION OF CHURCH AND STATE. 548
the civil magistrate, and from Acts 5:29 the duty to obey God more than man.! On the ground of Christ’s word, Matt. 22:21, which contains the wisest answer to an embarrassing question, he drew a sharp distinction between the secular and spiritual power, and reproved the pope and bishops for meddling with secular affairs, and the princes and nobles for meddling with spiritual matters. It sounds almost like a prophetic anticipation of the American separation of church and state when he says: —
‘God has ordained two governments among the children of Adam, — the reign of God under Christ, and the reign of the world under the civil magistrate, each with its own laws and rights. The laws of the reign of the world extend no further than body and goods and the external affairs on earth. But over the soul God can and will allow no one to rule but himself alone.2 Therefore where the worldly government dares to give laws to the soul, it invades the reign of God, and only seduces and corrupts the soul. This we shall make so clear that our noblemen, princes, and bishops may see what fools they are if they will force people with their laws and commandments to believe this or that.2... In matters which relate to the soul’s salvation nothing should be taught and accepted but God’s word. ... As no one can descend to hell or ascend to heaven for me, as little can any one believe or disbelieve for me; as he cannot open or shut heaven or hell for me, neither can he force me to faith or unbelief. . . . Faith is a voluntary thing which cannot be forced. Yea, it is a divine work in the spirit. Hence it is a common saying which is also found in Augustin: Faith cannot and should not be forced on anybody.”’ 4
1 Yon weltlicher Obrigkeit, wie weit man ihr Gehorsam schuldig sei. Erl. ed. XXII. 59-105.
2 The Westminster Confession, ch. XX. 2, says: ‘‘ God alone is Lord of the conscience.’’
3 L. c. p. 82: “ Das weltlich Regiment hat Gesetze, die sich nicht weiter strecken, denn tiber Leib und Gut, und was dusserlich ist auf Erden. Denn uber die Seele kann und will Gott niemand lassen regieren, denn sich selbst alleine. Darumb wo weltlich Gewalt sich vermisset, der Seelen Gesetze zu geben, da greift sie Gott in sein Regiment, und verftihret und verderbet nur die Seelen. Das wollen wir so klar machen, dass mans greifen solle, auf dass unsere Junkern, die Fiirsten und Bischdfe sehen, was sie fiir Narren sind, wenn sie die Leut mit ihren Gesetzen und Geboten zwingen wollen, sonst oder so zu glauben.’’
4 “Zum Glauben kann und soll man niemand zwingen.” As to St. Augustin, he changed his views on this subject, as Luther did afterwards. The anti-Manichean Augustin was tolerant (he himself had been a Manichean