This was immediately done, and the reply was, in turn, reviewed by Melancthon. Nothing, however, was gained by the discussion. The contending parties remained as far asunder as ever. The summer was spent in fruitless efforts to bring about a reconciliation. Charles, who was desirous of avoiding a rupture with the Protestants, whose aid he needed in his proposed expedition against the Turks, made great exertions to bring them to terms. He tried first to win over the leading divines, and then to bribe the most eminent among the princes. But although both of these classes were anxious for peace, they refused to purchase it by an abandonment of their religion. They were prepared to endure any and every extremity, rather than do violence to their own consciences. In leaving the Romish communion they had acted from principle, and neither threats nor promises could induce them again to submit to its tyranny. Not prepared to grant them perfect toleration, and baffled in every attempt to persuade them to acknowledge the supremacy of the Pope, Charles at last resolved to use compulsion. On the 19th of November, when many of the Protestant leaders had left the city, a decree was passed, " in which new force was added to the Edict of Worms, and the princes and cities that had become alienated from the Pontiff, were admonished to

return to their duty, within a certain time, unless they wished to incur the vengeance of the Emperor." The only part of this law, which was favorable to the Reformers, was an indefinite promise of a general Council.

The Elector of Saxony and his friends were greatly alarmed by this transaction. It shut out all hope of obtaining justice, and called upon them for some new measures for self-preservation. They met at Smalcald, and there, after deliberating upon the position in which they were placed, they formed a league for mutual protection, and conceived the design of elevating themselves into an independent confederacy. They even ventured to seek assistance from foreign powers. This plan was not adopted, however, with sole reference to religious matters. About this time the Emperor wished to have his brother elected king of the Romans, and thereby to give him control over Germany. The allied princes saw in this desire another blow aimed at their liberty, and determined, if possible, to prevent its execution. Their remonstrances were disregarded by Charles, and Ferdinand was crowned at Aix-la-Chapelle, about the middle of January, 1531. On hearing of this event the Protestants renewed with success their applications for support to the king of France, and took a still more decided stand in opposition to their sovereign.

The Emperor, unprepared for these bold proceedings, was speedily convinced how impolitic, at present, would be the employment of violence. Instead of accomplishing his great design, which was to consolidate Germany into one united body, he found that by consulting the wishes of the Pope he was running the risk of a civil war. To avoid a result so disastrous, he began to sue for peace. After much negotiation and delay, a truce was agreed upon by the Emperor and the Protestants at Nuremberg in 1532. The terms of this peace were, that the Protestants should assist in the Turkish war, and acknowledge Ferdinand's election as king of the Romans, while the Emperor annulled the Edicts of Worms and Augsburg, granted to the Lutherans "full liberty to regulate their religious matters as they pleased, until either a Council, which was to be held within six months, or a Diet of the empire, should determine what religious principles were to be adopted and obeyed." Just after the conclusion of this pacification the Elector of Saxony died; an event of no injury to the Reformers, as he was succeeded by his son John Frederic, who was an ardent friend to their

cause.

CHAPTER X.

THE ANABAPTISTS-THEIR ORIGIN AND LEADERSTHEIR CAPTURE OF THE CITY OF MUNSTER-THEIR DEFEAT. 1533-1535.

THE disturbed state of men's minds, during the times of the Reformation, gave rise to some strange excesses, which, although they may not in strictness be considered a part of the history of that event, are yet too interesting and instructive to be entirely omitted. Of one of these, the War of the Peasants,- we have already given some account; and we shall devote this chapter to a brief description of another, which, will, perhaps, serve to remind our readers how necessary to the welfare and virtue of society are the restraints of knowledge, reason, and good govern

ment.

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The insurrection of the peasantry, although chiefly owing to the oppression of their masters, was, as has been stated, influenced and promoted by religious fanaticism. After the rebellion was crushed, some of the enthusiasts who had been engaged in it roamed about Germany and Switzerland, and spread their over-heated zeal and extravagant notions among the lower classes of the people. As the number of their converts

increased, their restlessness and wild conduct frequently called for the interference of the civil authority, and in some places they were treated with great severity. Notwithstanding this, they continued to multiply with great rapidity, being every where joined by the idle, discontented, and ignorant, until the years 1533 and 4, when they appeared in crowds and caused great disturbances. Their distinguishing tenet, and the one from which they derived their name of Anabaptists, (to re-baptize), related to the rite of baptism, which they contended ought only to be administered to adults, and then always by immersion and not by sprinkling. In addition to this they professed many dangerous, opinions. They declared the existence of civil government to be an encroachment upon the privileges of Christians, who were a law unto themselves; they allowed polygamy; they insisted that the distinctions occasioned by birth, rank, or wealth were contrary to the gospel, and that all possessions should be thrown into a common treasury, for the use of the whole community, who were to live together as brethren on a perfect equality; they also pretended to the gift of prophecy and to immediate inspiration, and held all human learning in contempt.

Sentiments like these, promulgated by dissolute impostors or ignorant fanatics, soon produced