other remedy, most dread sovereign, than that the word of God be purely taught, and the people stirred up to amendment of life; for in the true worshipping of God all our safety consists. Adverting to the points which had been agreed upon, and to the injunctions given at Ratisbon to the bishops to reform the abuses in their churches, they add: Wherefore we humbly beseech your majesty to give command that the Gospel be purely taught, especially that point of doctrine which relates to justification-that our sins are pardoned through Christ alone; in the next place, that men be exhorted to the practice of charity and good works, which are the fruits and evidences of faith; that they be made afraid of sin...that those who desire it be permitted to have the Lord's supper administered to them according to the custom of the primitive church; that the bishops be required to reform abuses, and to appoint able ministers to instruct the people, and not to turn out sound preachers, as they have hitherto done.' Many churches, they stated, were now altogether destitute; whence it came to pass, that the common sort of people were with difficulty kept from wholly degenerating into paganism." 'We therefore,' they conclude, humbly pray your majesty, not to be wanting to us in so pious and necessary a cause. let not your majesty think that we so importunately beg this, that we may thereby have greater liberty, or because we are given to change: for we acknowledge that our salvation rests only upon Christ; that the knowledge of the Gospel is to be adorned with holiness of living; and that we are bound to obey and serve your ma jesty with our lives and fortunes.' 312-314.

And

pp.

Upon such a document, well may our author say,

"England could not at this period have furnished a proceeding comparable to the petition of the nobles of Austria: yet what is the religious state of Austria to this day; and what has been that of Great Britain almost from that era to the present time!" p. 315.

And here we cannot refuse our selves the mournful pleasure of quoting a passage relating to Italy itself, the very seat of the antichristian corruption: we say mournful, because, as in the case of Austria, hopeful beginnings blighted are a source of sorrow to every benevolent heart. But that the strong holds of the Papacy should have at all felt the power of Divine truth so early as the year 1533, for such is the date of the following extract, is no

mean proof of the extent and energy of that effusion of the grace of the Holy Spirit of which we are now speaking.

"The rays of evangelical truth, it ap pears, had also penetrated into Italy, and even to the very heart of the papal dominions; and we find at this time a remarkable address in favour of Reformation, made by some distinguished citizens of Bologna, to John Planitz, the elector's ambassador at the court of the emperor, then held in that city. The design of the address was, to entreat Planitz most seriously to urge the emperor to procure a council, which the addressers hoped might lead to some reformation in religion,-an object 'most earnestly desired by many pious, learned, and honourable persons in the first cities of Italy, and even in Rome itself.' They spoke for themselves in the most unequivocal, and at the same time in the most humble, language. They congratulated the deliverance of Saxony from the tyranny of antichristian superstition, and applauded the elector's zeal for extending the like liberty of the Gospel to other countries. They trusted that, at all events, the pope might be so far prevailed upon, that it might no longer be esteemed heretical for either priests or laymen to purchase the Scriptures, or a proof of Lutheranism to quote sometimes the words of Christ or of St. Paul. This, they say, is at present the case: and what is the reign of Antichrist, if this is not?' They entreat the ambassador to leave no means untried, that his mission into Italy might not prove to have been in vain, and that their hopes might not issue in disappointment. For their own part, they promise to contribute their utmost endeavours, even though they should sacrifice their fortunes and their lives in the cause of Christ." pp. 173, 174.

6

We are inclined to think that the next reflection arising in the mind of an intelligent,reader of this volume would regard the admirable talents and characters of the chief reformers, and especially of Luther. The consideration of the providential goodness of God, and of the effusion of his Holy Spirit, leads us naturally to the character of the reformers, in which both were conspicuous,—so conspicuous that we seem to mark in every step of their history the traces of a more than human guidance and support. Men, indeed, the reformers were, "subject to like passions as we are," as we shall have occasion to notice hereafter; but, taking a view of their whole

characters, they were men of most extraordinary elevation of piety; men taught in the school and discipline of painful but unerring experience; who had seen with their own eyes, and heard with their ears, the abominations of Popery; who had laboured long in the conflicts of conscience with the holy law and schemes of human merit; who, when they attained the full light of the grace of Christ, in the propitiation of his death and the power of his Spirit, spake of the discovery with a lively and energetic simplicity and freshness of perception, living every hour by "the faith of the Son of God," and supported in all their troubles and sufferings by the holy peace and consolation of a free justification through his vicarious and all-sufficient sacrifice.

Then they were men of extraordinary natural and acquired endowments, with powers of mind, diligence, faculties for defending and communicating truth, energy of character, fortitude, patience, humility, perseverance, magnanimity, all sustained by sound learning and commanding powers of persuasion, which have rarely been combined.

Their variety of talents also greatly increased the general efficacy of their labours. The mildness, and learning, and love of peace, in Melancthon were finely contrasted with the greatness of mind and lion-like courage of Luther. Each increased the excellencies, whilst each moderated the failings, of the other. In like manner, Bugenhagius, Pontanus, Bucer, Zuinglius, Ecolampadius, endowed with varying gifts, but animated with the same spirit, contributed far more to the correction of mutual defects and the energetic result of their common labours, than if they had been all of the same cast of character.

But it is the wonderful combinatien of virtues and graces in the great leader himself, on which our attention is most irresistibly fixed. The gigantic powers of Luther, his magnanimity in seasons of danger,

his disinterestedness, his almost intuitive discernment in difficult circumstances, his decision and promptness in the execution of his designs, his undaunted boldness both in speaking and writing, his consummate prudence in the conduct of practical concerns, all place him in the highest order of uninspired teachers. And when we consider that these various endowments were united in him with extreme tenderness of conscience, trembling humility before God, profound submission to the authority of Scripture, a clear perception and avowal of all the great doctrines of the Gospel, and a most judicious abstinence, speaking generally, from subordinate and less vital controversies, we cannot cease from admiring the grace of God apparent in him. In the following extracts, let our readers observe, first, his characteristic intrepidity on great occasions, when even his warmest friends began to shrink from the unequal conflict. W hata noble boldness and constancy in his address to Melancthon!

"I hate these cares with which you are consumed. It is not the greatness of our cause, but the greatness of our unbelief that occasions them. The cause was more arduous in the times of Huss, and many others. And, however great it may be, its Author and Conductor is great: for it is not our's. If we are wrong, let us recant : but, if right, why do we make him a liar in his promises, who has bid us be of a philosophy, not your theology, that discomposed and cheerful mind. It is your quiets you and your friend Joachim (Camerarius), who seems to suffer with you under the same disease...... What worse As to the cause itself, (whether it be insensibility or courage, I leave it to Christ to judge,) I feel little disquiet about it: nay I have better hopes of it than I exto support it, others will be. If the danger pected to entertain. If we are not worthy increases, I shall scarcely be restrained from flying to you, that I may behold the formidable display of satan's teeth.”—pp. 70, 71.

can the devil do to us, than kill us?....

Again, in his conference with Vergerio the popish agent, what ease, and yet dignity, what skill and courage are apparent; not without some traits of that natural humour which

sometimes we know betrayed him into imprudences of expression.

་

"Vergerio came to Wittemberg on the evening of November 6, 1535, with a splendid retinue, and was conducted to the castle with all due honour by the provincial governor. The next morning Luther sent for his barber at an early hour, and told him he was summoned to attend the nuncio of his holiness the pope, and he would by no means go in dishabille; for he wished to look young, that his enemies might think he had a long time yet to live. He then put on his best suit, and a golden orna. ment (a present from the elector) about his neck, and remarked, when his attendant expressed some surprise, This is the way in which we must deal with these foxes and serpents.' Then getting into a chariot which had been sent for him from the castle, accompanied by Bugenhagius, he said, 'Here go the pope of Germany and cardinal Pomeranus! Being introduced, he conversed with the nuncio, among other things, on the subject of the council. He said, it was not seriously proposed; the pope did but play with them; and, if it were held, it would busy itself only about trifles, such as tonsures and vestments, and not upon faith, and justification, and bringing Christians to the unity of the Spirit and of doctrine; for this would not suit their purpose. He added, that he and his friends felt such assurance of what they believed, as not to need the determination of a council, though others might do it, who groaned under the oppression of men who did not themselves know what they believed. 'But,' said he, 'call your council; God willing, I will at tend it, though I should be burned by it.' Vergerio asked where he would have it held. Where you please,' he replied; 'at Mantua, at Padua, at Florence, or any where else. Vergerio asked, was he willing it should be at Bologna? He inquired to whom that city then belonged; and on being told, To the pope,' Gracious Hea ven, he exclaimed, 'has the pope seized that place too?-Well, I will come even thither.' The nuncio, in a courtier-like manner, said something of the pope's visiting Wittemberg. Let him come,' said Luther, 'we shall be glad to see him. But,' said Vergerio, would you have him come with an army, or unattended? As he pleases,' replied Luther; we shall be ready for him either way.' The nuncio then inquired whether the ministers in Saxony were consecrated. Luther replied, 'Certainly; as the pope will not consecrate them for us, here sits a bishop' (pointing to Pomeranus) whom we have consecrated.'

Much more conversation,' says the author of the narrative, passed between them, in which Luther fully explained his views, with the utmost freedom, and even, where the case required, with sharpness of remark.' On taking leave, Vergerio said,

Once more, when the lamentable enthusiasm of the Anabaptists at Munster and the fanaticism of the false prophets seemed to threaten the whole Reformation with confusion; when Melancthon, the court of Saxony, the elector and the university were incapable of determining how to act; with what intuition did Luther seize the true bearings of the question, and how quickly did his calm but authoritative decisions restore the infant churches to peace and security! The accounts principally fall within the period preceding that embraced by this volume; but a brief note from Mr. Scott gives a lively and characteristic impression of Luther's most decisive view of the case.

“Luther's observation upon this "ill contrived farce at Munster' was, that it was the work of some raw unpractised devil;' and that they had great reason to be thankful that a devil of greater parts and knowledge-one that understood law and divinity,' was not let forth against them. He contended, however, that the way to preserve or reclaim men from such delusions was, to enlighten their minds by the word of God, and not to withhold that word from them, as some would have done. Sleid. 199, 200." p. 184.

So when a reform was pretended to be instituted by the court of Rome herself, and a report of evils to be remedied was made, the discernment and boldness of Luther at once exposed the hollowness of the design to the just aversion of mankind—and that by a single stroke. We do not, however, profess ourselves admirers of such pictorial satires; or of any thing unnecessarily galling to an opponent. These weapons belong rather to the community of the world, than to that warfare which is not carnal, and whose arms are faith and prayer, and love, and forbearance.

"In Luther's book, a man need only look on the cut in the frontispiece, to un derstand his argument; for the pope is represented sitting upon a high throne, and several of the cardinals about him, who, with foxes' tails tied at the end of

poles, are busily employed in brushing away the cobwebs all around.' p. 200. But to turn to another feature in the character of Luther, let the tenderness of his heart, and the depth of his piety, be estimated by such a letter as the following.

"To Cordatus, on the death of his son. "Grace and peace to you in Christ. May he comfort you, my dear Cordatus, under your present affliction! for who else can assuage your grief? I can easily enter into all you write, for I know the heart of a father, and that an event of this kind pierces it more keenly than a twoedged sword. But you should think it no wonder, if He, who is more truly and properly his father, than you are, chose rather, from the love he bore him, to have your child, nay let me say his child, with himself, than with you. He is more safe there than he could be here.-But I am sensible that it is in vain to urge these considerations, under the anguish of a recent stroke. I will allow you then for the present to grieve: greater and better men than we have done it, and been blameless.-No doubt it will be beneficial for you to have undergone a trial of this kind also, and to have felt the workings of conscience under it, that may experimentally know the power of the word and of faith, which is discovered in such circumstances.-Salute the partner of your sorrows. Still let your joy in a living Saviour surpass your grief for a deceased son-or rather a son still living, though withdrawn from you. My wife and all our family desire to be remembered to you. 2 April, 1530." p. 559.

you

The surprising influence which the reformer acquired over the minds of his friends may appear less wonderful, and yet the powerful effect of his letter to Myconius when apparently on the point of death, must be allowed to be quite extraordinary-though perhaps not much more so than the holy love to the Saviour, and the ardent desires after heaven which the letter breathes.

"I beg and implore of the Lord Jesus, who is our life, our health, and our salvation, that he would not permit such an addition to be made to what I suffer, as that I should see you or any of my comrades break through the veil and enter into rest, leaving me here behind in the midst of demons. I pray the Lord to make me sick instead of you, and to suffer me to lay down the tabernacle of an exhausted and useless body, which has done its work. And again, at the close of his letter; Farewel, my dear Frederick; may the Lord never permit me to hear of your taking your passage, while I remain

behind; but may you be the survivor. So I ask, and such is my will, and let my will be done. Amen!-I say this because my will is directed to the glory of God, and not to my own pleasure.-Again farewel! we pray for you from our inmost souls, and are greatly afflicted at your illness. Myconius recovered, and survived Luther, which he attributed to Luther's prayers. He said the effect of Luther's letter was such, that in reading it he seemed to hear the voice of Christ saying, Lazarus, come forth!'" pp. 335, 336.

Numerous as these citations on the character of Luther have been, we must add to them one more, in order to present our readers with the closing scene of his life. The account is from an eye-witness, Justus Jonas, first rector of the university at Wittemberg, and afterwards superintendant at Halle, and was committed to writing within an hour after the death which it records.

"On that day, February 17, 1546, his friends, perceiving more repose to be desirable for him, persuaded him to keep quiet in his study; which he did, frequently walking up and down, in an undress, but conversing with animation. 'From time to time,' says Justus Jonas, 'he would stop, and looking out at the window, in that attitude (as his custom was) address fervent prayers to God, so that I and Coelius, who were in the room with him, could not but perceive it: and then he would say, I was born and baptized here at Eisleben; what if I should remain or even die here?' Another of his friends, Razeberg, the elector's physician, has preserved one of the prayers, while walking up and down in his study. as it would seem, which he thus offered It is in the following terms-principally referring to the religious interests of his native country: O Lord God, heavenly Father, I call upon thee in the name of imploring that, according to thy promise, thy most dearly beloved Son Jesus Christ, and for the glory of thy name, thou wouldest graciously hear the prayers which I offer up unto thee, beseeching thee that, as thou hast of thy mercy and boundless goodness, discovered to me the great apostasy and blindness of the pope before the day of thy last advent, which is at hand, and is to succeed that diffusion of the light of the Gospel which now dawns upon the world; so thou wouldest graciously preserve the church of my beloved country in the acknowledgment of the truth, and the unwavering confession of thy uncorrupted word, without failing, even to the end; that the whole world may know that thou hast sent me for

this very purpose. Even so, O most blessed Lord God! Amen and amen!" "Before supper he had complained of a pain in the chest, to which he was subject. It was, however, relieved by warm applications. After supper it returned; but he would not have medical aid called in, but about nine o'clock lay down on a couch and fell asleep. He awoke as the clock struck ten, and desired that those about him would retire to rest. When led into his chamber he said, 'I go to rest with God; and repeated the words of the Psalm, Into thy hands I commend my spirit, &c: and, stretching out his hand to bid all good night, he added, Pray for the cause of God.' He then went to bed: but about one o'clock he

awoke Jonas and another who slept in the room with him, desired that a fire might be made in his study, and exclaimed, Oh God! how ill I am! I suffer dreadful oppression in my chest: I shall certainly die at Eisleben!'-He then removed into his study without requiring assistance, and again repeating, Into thy hands I commend my spirit! He walked backwards and forwards, and desired to have warm cloths brought him. In the mean time his physicians were sent for, as also count Albert, who presently came with his countess. All Luther's friends

and his sons were now collected about him medicines were given him, and he seemed somewhat relieved; and having lain down on a couch he fell into a perspiration. This gave encouragement to some present: but he said, It is a cold sweat, the forerunner of death: I shall yield up my spirit.' He then began to pray, nearly in these words: O eternal and merciful God, my heavenly Father, Father of our Lord Jesus Christ, and God of all consolation! I thank thee that thou hast revealed to me thy Son Jesus Christ; in whom I have believed, whom I have preached, whom I have confessed, whom I love and worship as my dear Saviour and Redeemer, whom the pope and the multitude of the ungodly do persecute, revile, and blaspheme. I beseech thee, my Lord Jesus Christ, receive my soul! O heavenly Father, though I be snatched out of this life, though I must now lay down this body, yet know I assuredly that I shall dwell with thee for ever, and that none

can pluck me out of thy hands! He then thrice again repeated the words 'Into thy hands I commend my spirit! Thou hast redeemed me, O Lord God of truth!' Also those words, God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life:' and that verse of the sixty-eighth Psalm, 'Our

God is the God of whom cometh salvation: God is the Lord by whom we escape death.' He then became silent, and his powers began to fail him but, when several present addressed him, 'Reverend

father, you die in the constant confession of Christ and his doctrine, which you have preached ? 'he distinctly answered, 'Yes,' and spoke no more; but, about a quarter of an hour afterwards, between two and three o'clock in the morning, with his hands clasped together, and without a finger or a feature being disturbed, gently breathed his last." pp. 474-477.

On such a narrative we make not one word of comment: it speaks for itself.

We proceed to a fourth topic, illustrating these historical records: the moderation and wisdom united with zeal, which appeared in the conduct of the Reformation. The boldness indeed, and courage displayed by the reformers under difficulties of the most formidable kind, and in a cause infinitely momentous, have been noticed, and can scarcely be too highly commended: had a less measure of unbending fortitude been exhibited, the interests of the Gospel might have been crushed almost as soon as they were known. But we now proceed to advert to what is not less remarkable, the moderation and prudence which for the most part governed the conduct of the Reformationa prudence which scarcely ever failed in the seasons of delicacy and perplexity. Luther, the chief leader for the first thirty years, was ardent, bold, uncompromising, hazardous, especially in the first declaration of his opinion on any case of flagrant injustice or oppression; but when he came to settle a doctrine, or to reason in an argumentative treatise, or to act in the practical detail of affairs, there appeared in him a holy wisdom and deliberation which have seldom been exceeded. Per

haps no man was ever farther from enthusiasm. The other reformers were of the same temper. Some of them, especially Melancthon, rather leaned too much to the But all cautious, retiring side. seemed to have that native good sense connected with a tender conscience and habits of practical' wisdom, which gave them great caution in conduct and a consum