not learned the first principles of true religion. "He was
possessed with a desire of reforming the world, and forgot, as all
enthusiasts do, that the reformation should begin with himself."(276) He
was ambitious to obtain position and influence, and was unwilling to be
second, even to Luther. He declared that the Reformers, in substituting
the authority of Scripture for that of the pope, were only establishing a
different form of popery. He himself, he claimed, had been divinely
commissioned to introduce the true reform. "He who possesses this spirit,"
said Muenzer, "possesses the true faith, although he should never see the
Scriptures in his life."(277)

The fanatical teachers gave themselves up to be governed by impressions,
regarding every thought and impulse as the voice of God; consequently they
went to great extremes. Some even burned their Bibles, exclaiming, "The
letter killeth, but the Spirit giveth life." Muenzer's teaching appealed to
men's desire for the marvelous, while it gratified their pride by
virtually placing human ideas and opinions above the word of God. His
doctrines were received by thousands. He soon denounced all order in
public worship, and declared that to obey princes was to attempt to serve
both God and Belial.

The minds of the people, already beginning to throw off the yoke of the
papacy, were also becoming impatient under the restraints of civil
authority. Muenzer's revolutionary teachings, claiming divine sanction, led
them to break away from all control, and give the rein to their prejudices
and passions. The most terrible scenes of sedition and strife followed,
and the fields of Germany were drenched with blood.

The agony of soul which Luther had so long before experienced at Erfurt,
now pressed upon him with redoubled power as he saw the results of
fanaticism charged upon the Reformation. The papist princes declared--and
many were ready to credit the statement--that the rebellion was the
legitimate fruit of Luther's doctrines. Although this charge was without
the slightest foundation, it could not but cause the Reformer great
distress. That the cause of truth should be thus disgraced by being ranked
with the basest fanaticism, seemed more than he could endure. On the other
hand, the leaders in the revolt hated Luther because he had not only
opposed their doctrines and denied their claims to divine inspiration, but
had pronounced them rebels against the civil authority. In retaliat