On the side of daily life, it fared with Protestantism as with the early Church: where it was warred upon it was socially circumspect; where it had easier course it was lax. Thus we have the express admissions of Luther and of Calvin that under Protestantism they found less spirituality around them than there had been under Romanism; and there is abundant evidence that the first effect of the new regimen in Germany was to promote what Catholic and Protestant teachers alike professed to think the most serious form of immorality--sexual licence. In point of fact, Luther's own doctrines of predestination and grace were a species of unbought indulgences, sure to injure good morals, even apart from the effect of a free use of the Bible as a working code. Some of Luther's fellow-preachers justified and practised bigamy; and he and his colleagues not only counselled Henry VIII to marry a second time without divorcing his first queen, but gave their official consent, albeit reluctantly, to such a proceeding on the part of the Landgrave of Hesse. Among the common people, the new sense of freedom quickly gave a religious impulse to the lamentable Peasants' War, and later to the so-called Anabaptist movement, which, though it contained elements of sincerity and virtue that are not always acknowledged, amounted in the main to a movement of moral and social chaos. Luther, during whose time of hiding in the Wartburg (1521-22) the new ferment began at Wittemberg, came thither to denounce it as a work of Satan; but it was a sequel of his own action. The new leaders, Storch and Münzer and Carlstadt, had turned as he had advised to the Bible, and there they found texts for whatever they were minded to try, from image-smashing to the plunder and burning of monasteries and castles, and a general effort at social revolution. In all they did, they declared and believed they were moved by the Spirit of God. Luther had done this service to Catholicism, that his course led to the practical proof that the Bible, put in the hands of the multitude as the sufficient guide to conduct, wrought far more harm than good. Peasant revolts, indeed, had repeatedly occurred in Germany before his time, the gross tyranny of the nobles provoking them; but the religious frenzy of Münzer gave to the rising of 1524-25 in Swabia and Franconia, though the formulated demands of the insurgents were just and reasonable, a character of wildness and violence seldom seen before. Luther, accordingly, to save his own position, vehemently denounced the rising, and hounded on the nobles to its bloody suppression, a work in which they needed no urging. His protector, the wise Frederick of Saxony, then on his deathbed, gave no such evil counsel, but advised moderation, and admitted the guilt of his order towards the common people. The end was, however, that at least 100,000 peasants were slain; and the lot of those left was worse than before. The later Anabaptist movement, which set up a