The Lives of Martin Luther and John Calvin. The two great reformers.

MARTIN LUTHER, THE GREAT REFORMER.

IN the order of time, we come now to treat of a most wonderful man, whom GOD raised up in these last ages of the world, to break the chain of superstition and spiritual slavery, with which the bishops of Rome and their depend∣ents had, for many centuries, cast over the consciences of all men. He was an instrument truly prepared for this great work; and yet but a mean and obscure monk, to shew us, that HE, who ruleth all things, effected himself the im∣portant design, in which the greatest prince upon earth would have undoubtedly failed.

The conduct of the dignified clergy through∣out all Europe, had long given scandal to the world. The bishops were grossly ignorant: They seldom resided in their dioceses, except to riot at high festivals: And all the effect their residence could have, was to corrupt others, by their ill example. Nay some of them could not so much as write, but employed some person, or chaplain who had attained that accomplish∣ment, to subscribe their names for them. They followed the courts of princes, and aspired to the greatest offices. The abbets and monks

were wholly given up to luxury and idleness; and it appeared, by the unmarried state both of the seculars and regulars, that the restraining them from having wives of their own, made them conclude they had a right to all other men's. The inferior clergy were no better; and not having places of retreat to conceal their vices in, as the monks had, they became more public. In sum; all ranks of churchmen were so universally despised and hated, that the world was very apt to be possessed with preju∣dice against their doctrines, for the sake of the men whose interest it was to support them: And the worship of God was so defiled with gross superstition, that, without great enqui∣ries, all men are easily convinced, that the church stood in great need of reformation. This was much increased when scripture and the books of the fathers were rendered common by the art of printing, and began to be read, in which the difference between the former and later ages of the church very evidently appear∣ed. They found, that a blind superstition came first in the room of true piety; and when by its means, the wealth and interest of the clergy were highly advanced, the popes had upon that established their tyranny; under which, not only the meaner people, but even the crowned heads, had long groaned. All these things concurred to make way for the ad∣vancement of the reformation.

Wickliffe, Huss, Jerom of Prague, and o∣thers, had laid the seeds of the reformation, which Luther nourished with great warmth. The scandalous extolling of indulgences gave the first occasion to all the contradiction that followed between Luther and the church of Rome; in which if the corruptions and cruelty of the clergy had not been so visible and scanda∣lous, so small a matter could not have produced such a revolution: But any crisis will put ill humours into a ferment.

As protestants, we are certainly much obli∣ged to Erasmus; yet we are far more obliged, under God, to those great instruments of the reformation, viz. Luther, Zuinglius, Oeco∣lampadius, Bucer; Melancthon, Cranmer, and others. The greatest enemies of Luther cannot deny, but that he had eminent qualities; and history affords nothing more surprising than what he had done: For a simple monk to be able to give popery so rude a shock, that there needed but such another entirely to overthrow the Romish church, is what we cannot suffici∣ently admire, and marks the hand of providence conducting the whole. It was said, with rea∣son, that Erasmus, by his railleries, prepared the way for Luther; and Simon Fontaine the popish historian, complained, that Erasmus oc∣casionally had done more mischief than Luther; because Luther only opened the door wider, after Erasmus had picked the lock, and half

opened it. Notwithstanding all this, says Bayle, there must have been eminent gifts in Luther to produce such a revolution as he has done.

Martin Luther was born at Isleben, a town in the county of Mansfield, in the circle of Up∣per Saxony, on the tenth of November, 1483. His father was called John Luther, or Luder, because he was a refiner of metals; for Luder, in the German language, has that signification: It is agreed that his business was about the mines; and that he was the chief magistrate of the city of Mansfield. His mother's name was Margaret Lindeman, who was remarkable for her piety.

When Martin Luther was fourteen years of age, he was sent to the public school of Mag∣deburg, where he continued one year, and was then removed to that of Eysenach, where he studied four years. The circumstances of his parents were at that time so very low, and so insufficient to maintain him, that he was forced, as Melchior Adam relates, to live by begging his bread. When he had finished his grammar studies, he was sent to the famous school at Eysenach in Thuringia, for the sake of being among his mother's relations, where he applied himself very diligently to his books for four years, and began to discover all that force and strength of parts; that accuteness and penetra∣tion, that warm and rapid eloquence, which afterwards were attended with such amazing

success. In the year 1501, he was entered at the university of Erford or Erfurt, in Thurin∣gia where he went through a course of philoso∣phy, and was admitted master of arts, in 1503, being then twenty years old. He was soon af∣ter made professor of physic, and ethics: But he chiefly applied himself to the study of the civil law, and intended to advance himself to the bar, from which he was diverted by an uncom∣mon accident. As he was walking in the fields with a friend, he was struck by a thunderbolt, which threw him to the ground, and killed his companion: Whereupon Luther resolved to withdraw from the world, and enter into the order of the hermits of St. Augustine. He made his profession in the monastry of Erfurt, where he took priest's orders, and celebrated his first mass in the year 1507.

It is reported, that there was an old man in this monastry, with whom Luther had several conferences upon many theological subjects, particularly concerning the article of remission of sins. This article was explained by the old monk to Luther,

That it was the express commandment of God, that every man should believe his sins to be forgiven him in Christ.

Luther found this interpretation was confirmed by the testimony of St. Bernard, who says. 'That man is freely justified by faith.' He then perceived the meaning of St. Paul, when 〈…〉〈…〉, We are justified by faith.' He

consulted the expositions of many writers upon that apostle, and saw through the vanity of those interpretations, which he had read before the schoolmen. He compared the sayings and examples of the prophets, and apostles.

In 1508, the university of Wittenburg, in the duchy of Saxony, was established under the direction of Staupitius, whose good opinion of Luther occasioned him to send for him from Er∣furt to Wittenberg, where he taught philoso∣phy; and his lectures were attended by many wise and learned men. He expounded the lo∣gic and philosophy of Aristotle, in the schools; and began to examine the old theology, in the churches.

In the year 1512, he was sent to Rome, to take up some controversies which happened a∣mong his order; and he conducted himself so well as to obtain the character of a prudent man. In short, he succeeded in his business; for which he was made doctor and professor of divinity, upon his return to Wittenberg. At Rome he saw the pope and court, and had an opportunity also of observing the manners of the clergy; whose hasty, superficial, and im∣pious way of celebrating mass, he has severely noted. "I performed mass, says he, at Rome; I saw it also performed by others, but in such a manner, that I never think of it without the utmost horror." He often spoke afterwards of his journey to Rome, and used to say that

He would not but have made it for a thousand florins.

A monkish poet himself, upon the view of the barefaced iniquity of the popes pre∣tended holy city, could not help singing:

If you would live righteously, keep clear of Rome: For though her priests can license every thing else, they allow of nothing good.

After this, he began to expound the epistle to the Romans, and the Psalms; where he shewed the difference between the law and the gospel. He refuted the error that was then predominant in schools and sermons; that men may merit remission of sins by their own proper works. As John Baptist demonstrated the Lamb of God which took away the sins of the world: So Luther, shining in the church as a bright star after an obscure sky, expressly shew∣ed, that sins are freely remitted for the love of the Son of God, and that we ought faithfully to embrace this bountiful gift.

His life was correspondent to his profession and these happy beginnings of such important matter, procured him great authority. How∣ever, he attempted no alteration in the ceremo∣nies of religion, and interfered in no doubtful opinions: But contented himself with opening and declaring the doctrine of repentance, o•• remission of sins, of faith, and of true comfort in times of adversity. His doctrine was gener∣ally approved by the learned, who conceived

high pleasure to behold Jesus Christ, the pro∣phets, and apostles, to emerge into the light out of darkness: whereby they began to under∣stand the difference between the law and the gospel, between spiritual righteousness and ci∣vil things. Erasmus revived learning while Luther was teaching divinity at Wittenberg. The former brought the monks barbarous and sophistical doctrine into contempt by his elegant work; which induced Luther to study the Greek and Hebrew languages, that, by draw∣ing the doctrine from the very fountains, he might pass his judgment with more authority.

The first opportunity that this great man had of unfolding to the view of a blinded and delu∣ded age, the truth, which had struck his aston∣ished sight, was offered by a Dominican, whose name was John Tetzel. This bold and enter∣prising monk had been chosen, on account of his uncommon impudence, by Albert archbishop of Mentz and Magdeburg, to preach and pro∣claim, in Germany, those famous indulgences of Leo X. which administered the remission of all sins, past, present and to come, however enormous their nature, to those who were rich enough to purchase them. The frontless monk executed this iniquitous commission not only with matchless insolence, indecency, and fraud, but even carried his impiety so far as to dero∣gate from the all-sufficient power and influence of the merits of Christ. In describing the

efficacy of these indulgences, Tetzel said among other enormities, that even had any one ravish∣ed the mother of God, he (Tetzel) had where∣withal to efface his guilt. He also boasted, that

he had saved more souls from hell by those IN∣DULGENCES, than ST. PETER had converted to Christianity by his preaching.

At this, Luther unable to smother his just indignation, raised his warning voice, and in ninety-five propositions, maintained publickly at Witten∣burg, on the 30th of September, in the year 1517, censured the extravagant extortion of these questors, and plainly pointed out the Ro∣man pontiff as a partaker of their guilt, since he suffered the people to be seduced, by such delu∣sions, from placing their principal confidence in Christ, the only proper object of their trust. This was the commencement and foundation of that memorable rupture and revolution in the church, which humbled the grandeur of the lordly pontiffs, and eclipsed so great a part of their glory.

This debate between Luther and Tetzel was, at first, a matter of no great moment, and might have been terminated with the utmost facility, had Leo X. been disposed to follow the healing method which common prudence must have naturally pointed out on such an occasion. For after all, this was no more than a private dispute between two monks, concerning the extent of the pope's power with respect to the

remission of sin. Luther confessed that the Roman pontiff was clothed with the power of remitting the human punishments inflicted upon transgressors, i. e. the punishments denounced by the church, and its visible head the bishop of Rome; but he strenuously denied that his pow∣er extended to the remission of the divine pu∣nishments allotted to offenders, either in this present, or in a future state; affirming, on the contrary, that these punishments could only be removed by the merits of Christ. The doctrine of Tetzel was, indeed, directly opposite to the sentiments of Luther; for this senseless or de∣signing monk asserted, that all punishments, present and future, human and divine, were submitted to the authority of the Roman pontiff, and came within the reach of his absol∣ving power.

The sentiments of Luther were received with applause by the greatest part of Germany, which had long groaned under the avarice of the pontiffs, and the extortions of their tax-gatherers, and had murmered grievously against the various stratagems that were daily put in practice, with the most front∣less impudence, ••o flecce the rich, and to grind the faces of the poor. But the votaries of Rome were filled with horror, when they were infor∣med of the opinions propagated by the Saxon reformer; more especially the Dominicans, who looked upon their order as insulted and

attacked in the person of Tetzel. The alarm of controversy was therefore founded, and Tetzel himself appeared immediately in the field against Luther, whose sentiments he pre∣tended to refute in two academical discourses, which he pronounced on occasion of his promo∣tion to the degree of doctor of divinity. In the year following two famous Dominicans, Syl∣vester de Prierio and Hogstrat, the former a native of Italy, and the latter a German, rose up also against the adventurous reformer, and attacked him at Cologn with the utmost vehem∣ence and ardour. Their example was soon followed by another formidable champion, na∣med Eckius, a celebrated professor of divinity at Ingolstadt, and one of the most zeajous sup∣porters of the Dominican order. Luther stood firm against these united adversaries, and was neither vanquished by their argnments, nor daunted by their talents and reputation: but answered their objections and refuted their rea∣sonings with the greatest strength of evidence, and a becoming spirit of resolution and perseve∣rance. At the same time, however, he ad∣dressed himself by letters, written in the most submissive and respectful terms, to the Roman pontiff and to several of the bishops, shewing them the uprightness of his intentions, as well as the justice of his cause, and declaring his readiness to change his sentiments, as soon as he should see them fairly proved to be erroneous.

At first, Leo X. beheld this controversy with indifference and contempt; but, being informed by the emperor Maximilian I not only of its importance, but also of the fatal divisions it was likely to produce in Germany, he summoned Luther to appear before him at Rome, and there to plead the cause which he had underta∣ken to maintain. This papal summons was su∣perseded by Frederick the wise, elector of Saxony, who pretended, that the cause of Luther belonged to the jurisdiction of a German tribunal, and that it was to be decided by the ecclesiastical laws of the empire. The pontiff yielded to the remonstrances of this prudent and magnanimous prince, and ordered Luther to justify his intentions and doctrines before cardi∣nal Cajetan, who was, at this time, legate at the diet of Augsburg. In this first step the court of Rome gave a specimen of that temerity and imprudence with which all its negociations, in this weighty affair, were afterwards conducted. For, instead of reconciling, nothing could tend more to inflame matters than the choice of Caje∣tan, a Dominican, and, consequently, the decla∣red enemy of Luther, and friend of Tetzel, as judge and arbitrator in this nice and perilous controversy.

Luther, however, repaired to Augsburg, in the month of October 1518, and conferred, at three different meetings, with Cajetan himself, concerning the points in debate. But had he

even been disposed to yield to the court of Rome, this imperious legate was, of all others, the most improper to encourage him in the execution of such a purpose. The high spirit of Luther was not to be tamed by the arrogant dictates of mere authority: such, however, were the on∣ly methods of persuasion employed by the haughty cardinal. He, in an overbearing tone, desired Luther to renounce his opinions, with∣out ••even attempting to prove them erroneous, and insisted, with importunity, on his confess∣ing humbly his fault, and submitting respectful∣ly to the judgment of the Roman pontiff. The Saxon reformer could not think of yielding to terms so unreasonable in themselves and so des∣potically proposed; so that the conferrence was absolutely without effect. For Luther, finding his adversary and judge inaccessible to reason and argument, left Ausb••rg all of a sudden, after having appealed from the present decisions of the pontiff to those which he should pro∣nounce, when better informed; and, in this step, he seemed yet to respect the dignity and authority of the bishop of Rome. But Leo X. on the other hand, let loose the reins to ambi∣tion and despotism, and carried things to the utmost extremity; for, in the month of No∣vember, this same year, he published a special edict, commanding his spiritual subjects to ac∣knowledge his power of delivering from all the punishments due to sin and transgression of every

kind. As soon as Luther received information of this inconsiderate and violent measure, he perceived, plainly, that it would be impossible for him to bring the court of Rome to any rea∣sonable terms; he therefore repaired to Written∣burg, and, on the 28th of November, appealed from the pontiff to a general council.

In the mean time, the Roman pontiff became sensible of the imprudence he had been guilty of in entrusting Cajetan with such a commission, and endeavoured to mend the matter by em∣ploying a man of more candour and impartialli∣ty, and better acquainted with business, in order to suppress the rebellion of Luther, and to engage that reformer to submission and obe∣dience. This new legate was Charles Miltitz, a Saxon knight, who belonged to the court of Leo X. and whose lay-character exposed him less to the prejudices that arise from a spirit of party, than if he had been clothed with the splendid purple, or the monastic frock. He was also a person of great prudence, penetrati∣on, and dexterity, and every way qualified for the execution of such a nice and critical commission as this was. Leo, therefore, sent him into Saxony to present to Frederick the golden consecrated rose (which the pontiffs are used to bestow, as a peculiar mark of distinction, on those princes, for whom they have, or think proper to profess, an uncommon friend∣ship and esteem), and to treat with Luther,

not only about finishing his controversy with Tetzel, but also concerning the methods of bringing about a reconciliation between him and the court of Rome. Nor, indeed, were the negociations of this prudent minister entire∣ly unsuccessful; for in his first conference with Luther, at Altenburg, in the year 1519, he carried matters so far as to persuade him to write a submissive letter to Leo X. promising to observe a profound silence upon the matters in debate, provided that the same obligation should be imposed upon his adversaries. This same year in the month of October, Miltitz had a second conference with Luther in the castle of Leiben∣werd, and a third the year following, at Lich∣tenberg. These meetings, which were reci∣procally conducted with moderation and decency, gave great hopes of an approaching reconciliation; nor were these hopes ill found∣ed. But the violent proceedings of the enemies of Luther, and the arrogant spirit, as well as unaccountable imprudence, of the court of Rome, blasted these fair expectations, and kin∣dled anew the flames of discord.

Tetzel, on the other hand, burthened with the iniquities of Rome, tormented with a con∣sciousness of his own injustice and extortions, stung with the approbrious censures of the new legate, and seeing himself equally despised and abhorred by both parties, died of grief and despair

Had the court of Rome been prudent enough to have accepted of the submission made by Lu∣ther, they would have almost nipped in the bud the cause of the reformation, or would at least, have considerably retarded its growth and pro∣gress.

One of the circumstances that contributed principally, at least by its consequences, to ren∣der the embassy of Miltitz ineffectual for the restoration of peace, was a famous controversy of an incidental nature that was carried on at Leipsic, some weeks successively, in the year 1519. A doctor named Eckius, who was one of the most eminent and zealous champions in the papal cause, happened to differ widely from Carlostadt, the colleague and companion of Lu∣ther, in his sentiments concerning Free-will. The first conflict was between Carlostadt and Eckius concerning the powers and freedom of the human will; it was carried on in the castle of Pleissenburg, in presence of a numerous and splendid audience, and was followed by a dis∣pute between Luther and Eckius concerning the authority and supermacy of the Roman pon∣tiff. This latter controversy, which the pre∣sent situation of affairs rendered singularly nice and critical, was left undecided. Hoffman, at that time rector of the university of Leipsic, and who had been also appointed judge of the arguments alledged on both sides, refused to declare to whom the victory belonged; so that

the decision of this matter was referred to the universities of Paris and Erfurt.

Among the spectators of this ecclesiastical combat was Philip Melancthon, at that time, professor of Greek at Wittenburg, who had not, as yet, been involved in these divisions (as in∣deed the mildness of his temper and his elegant taste for polite literature rendered him averse from disputes of this nature), though he was the intimate friend of Luther, and approved his design of delivering the pure and primitive science of theology from the darkness and sub∣tility of scholastic jargon.

In the mean time, the religious dissensions in Germany increased, instead of diminishing. For while Miltitz was treating with Luther in Saxony, in such a mild and prudent manner as offered the fairest prospect of an approaching ac∣ccommodation, Eckius, inflamed with resentment and fury on account of his defeat at Leipsic, repaired with the utmost precipitation to Rome, to accomplish, as he imagined, the ruin of Luther. There, entering into a league with the Dominicans, who were in high credit at the papal court, and more especially with their two zealous patrons, De Prierio and Cajetan, he earnestly entreated Leo X. to level the thunder of his anathemas at the head of Luther, and to exclude him from the communion of the church. The Dominicans, desirous of reveng∣ing the affront that, in their opinion, their

whole order had received by Luther's treat∣ment of their brother Tetzel, and their patron Cajetan, seconded the furious efforts of Eckius against the Saxon reformer, and used their ut∣most endeavours to have his request granted. The pontiff, overcome by the importunity of these pernicious councellors, imprudently issued out a bull against Luther, dated the 15th of June, 1520, in which forty-one pretended he∣resies, extracted from his writings, were so∣lemnly condemned, his writings ordered to be publicly burnt, and in which he was again summoned, on pain of excommunication, to confess and retract his pretended errors within the space of sixty days, and to cast himself upon the clemency and mercy of the pontiff.

As soon as the account of this rash sentence, pronounced from the papal chair, was brought to Luther, he thought it was high time to con∣sult both his present defence and future securi∣ty; and the first step he took for this purpose, was the renewal of his appeal from the sentence of the Roman pontiff, to the more respectable decision of a general council. But as he fore∣saw that this appeal would be treated with con∣tempt at the court of Rome, and that when the time prescribed for his recantation was elapsed, the thunder of excommunication would be le∣velled at his devoted head, he judged it prudent to withdraw himself voluntarily from the com∣munion of the church of Rome, before he was

obliged to leave it by force; and thus to ren∣der this new bull of ejection a blow in the air, an exercise of authority without any object to act upon. At the same time, he was resolved to execute this wise resolution in a public manner, that his voluntary retreat from the communion of a corrupt and superstitious church might be universally known, before the lordly pontiff had prepared his ghostly thunder. With this view, on the 10th of December, in the year 1520, he had a pile of wood erected without the walls of the Wittenburg city, and there, in presence of a prodigious multitude of people of all ranks and orders, he committed to the flames both the bull that had been published against him, and the decretals and cannons relating to the pope's supreme jurisdiction. By this he declared to the world, that he was no longer a subject to the Roman pontiff; and that, of consequence, the sentence of excommunication against him, which was daily expected from Rome, was entirely superfluous and insignifi∣cant. It is not improbable, that Luther was directed, in this critical measure, by persons well skilled in the law, who are generally dex∣trous in furnishing a perplexed client with nice distinctions and plausible evasions. Be that as it may, he seperated himself only from the church of Rome, which considers the pope as infallible, and not from the church, considered in a more extensive sense; for he submitted to

the decision of the universal church, when that decision should be given in a general council lawfully assembled. When this judicious dis∣tinction is considered, it will not appear at all surprising, that many, even of the Roman ca∣tholics, who weighed matters with a certain degree of impartiality and wisdom, and were zealous for the maintainance of the liberties of Germany, justified this bold resolution of Lu∣ther. In less than a month after this noble and important step had been taken by the Saxon reformer, a second bull was issued out against him, on the 6th of January, 1521, by which he was expelled from the communion of the church, for having insulted the majesty, and disowned the supremacy, of the Roman pon∣tiff.

Such iniquitous laws, enacted against the person and doctrine of Luther, produced an effect different from what was expected by the imperious pontiff. Instead of intimidating this bold reformer, they led him to form the project of founding a church upon principles entirely opposite to those of Rome, and to establish, in it, a system of doctrine and ecclesiastical disci∣pline, agreeable to the spirit and precepts of the gospel of truth. This, indeed, was the only resource Luther had left him; for to submit to the orders of a cruel and insolent enemy, would have been the greatest degree of imprudence imaginable; and to embrace, anew, errors that

he had rejected with a just iudignation, and exposed with the clearest evidence, would have discovered a want of integrity and principle, worthy only of the most abandoned profligate. From this time, therefore, he applied himself to the pursuit of the truth with still more assidui∣ty and fervour than he had formerly done; nor did he only review with attention, and con∣firm by new arguments, what he had hitherto taught, but went much beyond it, and made vigorous attacks upon the main strong-hold of popery, the power and jurisdiction of the Ro∣man pontiff, which he overturned from its very foundation. In this noble undertaking he was seconded by many learned and pious men, in various parts of Europe; by those of the profess∣ors of the acadamy of Wittenburg, who had adopted his principles; and in a more especial manner by the celebrated Melancthon. And as the fame of Luther's wisdom and Melanc∣thon's learning had filled that acadamy with an incredible number of students, who flocked to it from all parts, this happy circumstance pro∣pagated the principles of the reformation with an amazing rapidity through all the countries of Europe.

Not long after the commencement of these di∣visions, Maximilian I. had departed this life, and his grandson Charles V. king of Spain, had succeeded him in the empire in the year 1519. Leo X. seized this new occasion of venting and

executing his vengeance, by putting the new emperor in mind of his character as advocate and defender of the church, and demanding the exemplary punishment of Luther, who had rebelled against its sacred laws and institutions. On the other hand, Frederick the Wise employ∣ed his credit with Charles to prevent the publi∣cation of any unjust edict against this reformer, and to have his cause tried by the canons of the Germanic church, and the laws of the empire. This request was so much the more likely to be granted, that Charles was under much greater obligations to Frederick, than to any other of the German princes, as it was chiefly by his zealous and important services that he had been raised to the empire, in opposition to the pre∣tensions of such a formidable rival as Francis I. king of France. The emperor was sensible of his obligations to the worthy elector, and was entirely disposed to satisfy his demands. That, however, he might do this without displeasing the Roman pontiff, he resolved that Luther should be called before the council, that was to be assembled at Worms in the year 1521, and that his cause should be there publicly heard, before any final sentence should be pro∣nounced against him. When some of his friends, informed of the violent designs of the Roman court, and alarmed by the bull that had been published against him by the rash pontiff, advi∣sed him not to expose his person at the diet of

Worms, notwithstanding the imperial safe-conduct (which, in a similar case, had not been sufficient to protect John Huss and Jerome of Prague from the perfidy and curelty of their enemies), he answered with his usual intrepe∣dity, that were he obliged to encounter at Worms as many devils as there were tiles upon the hou∣ses of that city, this would not deter him from his fixed purpose of appearing there; that fear, in his case, could be only a suggestion of Satan, who apprehended the approaching ruin of his kingdom, and who was willing to avoid a public defeat before such a grand assembly as the diet of Worms.

Luther, therefore, appeared at Worms, se∣cured against the violence of his enemies by a safe-conduct from the emperor, and, on the 17th of April, and the day following, pleaded his cause before that grand assembly with the utmost resolution and presence of mind. The united power of threatnings and entreaties were employed to conquer the firmness of his purpose, to engage him to renounce the propositions he had hitherto maintained, and to bend him to a submission to the Roman pontiff. But he refu∣sed all this with a noble obstinacy, and decla∣red solemnly, that he would neither abandon his opinions, nor change his conduct, until he was previously convinced, by the word of God, or the dictates of right reason, that his opini∣ons were erroneous, and his conduct unlawful

When therefore neither promises nor threat∣nings could shake the constancy of this magna∣nimous reformer, he obtained, indeed, from the emperor the liberty of returning, unmolest∣ed, to his home; but after his departure from the diet, he was condemned by the unanimous suffrages both by the emperor and the princes, and was declared an enemy of the holy Roman empire. Frederick, who law the storm rising against Luther, used the best precautions to se∣cure him from its violence. For this purpose he sent three or four persons, in whom he could confide, to meet him on his return from the diet, in order to conduct him to a place of safety. These emissaries, disguised by masks, executed their commission with the utmost se∣crecy and success. Meeting with Luther, near Eysenac, they seized him, and carried him into the castle of Wertenburg, not, as some have imagined upon probable grounds, was this done without the knowledge of his Imperial majesty. In this retreat, which he called his Patmos, the Saxon reformer lay con∣cealed during the space of ten months, and emploved this involuntary leisure in compositi∣ons that were afterwards useful to the world.

The active spirit of Luther could not howe∣ver, long bear this confinement; he therefore left his Patinos in the month of March, of the year 1522, without the consent, or even the knowledge, of his patron and protector Frede∣rick,

and repaired to Wittenburg. One of the principal motives that engaged him to take this bold step, was the information he had re∣ceived of the inconsiderate conduct of Carlostadt, and some other friends of the reformation, who had already excited tumults in Saxony, and were acting in a manner equally prejudicial to the tranquility of the state, and the true inte∣rests of the church. Luther opposed the impe∣tuosity of this imprudent reformer with the ut∣most fortitude and dignity; and to these pru∣dent admonitions this excellent reformer added the influence of example, by applying himself with redoubled industry and zeal, to his German translation of the Holy Scriptures, which he carried on with expedition and success, with the assistance of some learned and pious men, whom he consulted in this great and important undertaking. The event abundantly shewed the wisdom of Luther's advice. For the differ∣ent parts of this translation, being successively and gradually spread abroad among the people, produced sudden and almost incredible effects, and exterpated, root and branch, the erroneous principles and superstitions doctrines of the church of Rome from the minds of a prodigious number of persons.

While these things were transacting, Leo X. departed this life, and was succeeded in the pontificate by Adrian VI. a native of Utrecht. This pope, who had formerly been preceptor

to Charles V. and who owed his new dignity to the good offices of that prince, was a man of probity and candour, who acknowledged inge∣niously that the church laboured under the most fatal disorders, and declared his willingness to apply the remedies that should be judged the most adapted to heal them. He began his pon∣tificate by sending a legate to the diet, which was assembled at Nuremberg in 1522. Francis Cheregato, the person who was intrusted with this commission, had positive orders to demand the speedy and vigorous execution of the sen∣tence that had been pronounced against Luther and his followers at the diet of Worms; but, at the same time, he was authorised to declare that the pontiff was ready to remove the abuses and grievances that had armed such a formidable enemy against the see of Rome. The princes of the empire, encouraged by this declaration on the one hand, and by the absence of the emperor, who, at this time, resided in Spain, on the other, seized this opportunity of propo∣sing the summoning a general council in Ger∣many, in order to deliberate upon the proper methods of bringing about an universal refor∣mation of the church. They exhibited, at the same time, an hundred articles, containing the heaviest complaints of the injurious treatment the Germans had hitherto received from the court of Rome, and, by a public law, prohib∣ited all innovation in religions matters, until a

general council should decide what was to be done in an affair of such high moment and im∣portance.

The pope Adrian did not long enjoy the pleasure of sitting at the head of the church. He died in the year 1523, and was succeeded by Clement VII. a man of a reserved character, and prone to artifice. This pontiff sent to the imperial diet at Nuremberg, in the year 1524, a cardinal-legate, named Campegius, whose orders, with respect to the affairs of Luther, breathed nothing but severity and violence, and who inveighed against the lenity of the German princes in delaying the execution of the decree of Worms, while he carefully avoid∣ed the smallest mention of the promise Adrian had made to reform the corruptions of a super∣stitious church. The emperor seconded the demands of Campegius by the orders he sent to his minister to insist upon the execution of the sentence which had been pronounced against Luther and his adherents at the diet of Worms. The princes of the empire, tired out by these importunities and remonstrances, changed in appearance the law they had passed, but con∣firmed it in reality. For while they promised to observe, as far as was possible, the edict of Worms, they, at the same time, renewed their demands of a general council, and left all other matters in dispute to be examined and decided at the diet that was soon to be assembled at

Spire. The pope's legate, on the other hand, perceiving by these proceedings, that the German princes in general were no enemies to the reformation, retired to Ratisbon, with the bishops and those of the princes that adhered to the cause of Rome, and there drew from them a new declaration, by which they engaged themselves to execute rigorously the edict of Worms in their respective dominions.

While the efforts of Luther towards the re∣formation of the church were daily crowned with growing success, and almost all the nations seemed disposed to open their eyes upon the light, two unhappy occurrences, one of a fo∣reign, and the other of a domestic nature, con∣tributed greatly to retard the progress of this salutary and glorious work. The domestic, or internal incident, was a controversy concerning the manner in which the body and blood of Christ were present in the eucharist, that arose among those whom the Roman pontiff had publicly excluded from the communion of the church, and unhappily produced among the friends of the good cause the most deplorable animosities and divisions. Luther and his fol∣lowers, though they had rejected the monstrous doctrine of the church of Rome with respect to the transubstatiation, or change of the bread and wine into the body and blood of Christ, were nevertheless of opinion, that the partakers of the Lord's supper received, along with the

bread and wine, the real body and blood of Christ. Carlostadt, who was Luther's colleague, understood the matter quite other∣wise, and his doctrine, which was afterwards illustrated and confirmed by Zoinglius with much more ingenuity than he had proposed it, amounted to this:

That the body and blood of Christ were not really present in the eucharist; and that the bread and wine were no more than external signs, and symbols, designed to excite in the minds of Christians, the remembrance of the sufferings and death of the divine Saviour, and of the benefits which arise from it.

This opinion was embraced by all the friends of the reformation in Switzerland, and by a considerable number of its votaries in Germany. On the other hand, Luther maintained his doctrine, in relation to this point, with the utmost obstinacy; and hence arose, in the year 1524, a tedious and vehement controversy, which not withstanding the zealous endeavours that were used to re∣concile the contending parties, terminated, at length in a fatal division between those who had embarked together in the sacred cause of religion and liberty.

To these intestine divisions were added the horrors of a civil war, which was the fatal ef∣fect of oppression on the one hand, and of enthusiasim on the other; and, by its unhappy consequences, was prejudicial to the cause and

progress of the reformation. In the year 1525, a prodigious multitude of seditions fanaticks a∣rose like a whirlwind, all of a sudden, in dif∣ferent parts of Germany, took arms, united their forces, waged war against the laws, the magistrates, and the empire in general, laid waste the country with fire and sword, and exhibited daily the most horrid spectacles of unrelenting barbarity. The greatest part of this furious and formidable mob was composed of peasants and vassals, who groaned under hea∣vy burthens, and declared they were no longer able to bear the despotic severity of their chiefs; and hence this sedition was called the Rustic war, or the war of the peasants. But no soon∣er had the enthusiast Munzer put himself at the head of this outrageous rabble, than the face of things changed entirely, and by the instiga∣tion of this man, who had deceived numbers before this time by his pretended visions and inspirations, the civil commotions in Saxony and Thuringia were soon directed towards a new object, and were turned into a religious war. The sentiments, however, of this sedi∣tious and dissolute multitude were greatly divi∣ded, and their demands were very different. Luther, sufficiently defended both his principles and his cause against this turbulent sect, by the advice he addressed to the princes of the em∣pire to take arms against them. And, accord∣ingly, in the year 1525, this odious faction

faction was defeated and destroyed, in a pitched battle fought at Mulhausen; and Munzer, their ringleader, taken, and put to death.

Luther laid aside the friar's habit in October, 1524; and married Catharine de Bore, a lady of noble descent, who, with eight other nuns, was taken out of the nunnery at Nimptschen in 1523, and carried to Wittenburg, by Leo∣nard Coppen, of Torgan. Luther vindicated that action, and intended to marry Catharine to Glacious minister of Ortamunden, whose person she disliked; and so Luther married her himself, on the 13th of June, 1525, without consulting his friends: But Luther says, he took a wife in obedience to his father's com∣mand. Luther was then forty-two, and his wife was twenty-six. He was so far from be∣ing ashamed of entering into the holy state of matrimony, that he exorted the elector of Mentz, and the grand master of the Teutonic order, to follow his example; which was done by the latter, notwithstanding, the censure of the Romanists. This grand master was Albert margrave of Brandenburg, for whom that part of Prussia which belonged to the Teutonic or∣der was formed into a secular duty.—He em∣braced the Lutheran religion, renounced his vow of celibacy, and married Anna Maria of Brunswick. He afterwards conformed to the Augsburg confession, and founded an univer∣sity at Koningsberg, in 1544, that the protes∣tant

religion might be introduced and establish∣ed in Prussia, and all the professors were to be Lutherians. In those times, marriage soon became a recommendation among the reformers, and was a certain proof that they had abjured popery; for if a converted clergyman did not marry he caused a suspicion that he had not renounced the doctrine of celibacy.

Luther was very fond of his wife, and used to call her his Catharine. She was handsome and modest: But he professed himself, that one great reason which induced him to marry was, to give an example of the doctrine he preached against celibacy, and to shew, that he was not afraid or ashamed to do himself, what he exor∣ted and enjoined in others.

While the fanatical insurrection raised in Germany, Frederick the wise elector of saxony, departed this life. This excellent prince, whose character was distinguished by an uncommon degree of prudence and moderation, had, du∣ring his life, been a sort of mediator between the Roman pontiff and the reformer of Witten∣burg. The elector John, his brother and suc∣cessor, acted in a quite different manner. Con∣vinced of the truth of Luther's doctrine, and persuaded that it must lose ground and be soon suppressed if the despotic authority of the Ro∣man pontiff remained undisputed and entire, he, without hesitation or delay, assumed to

himself the supremacy in ecclesiastical matters, and founded and established a church in his dominions, totally different from the church of Rome, in doctrine, discipline, and government. To bring this new and happy establishment to as great a degree of perfection as was possible, this resolute and active prince ordered a body of new laws, relating to the form of ecclesiasti∣cal government, the method of public worship, and other matters of that nature, to be drawn up by Luther and Melancthon, and promulgated by heralds throughout his dominions in the year 1527. The illustrious example of this elec∣or was followed by all the princes and states of Germany, who renounced the papal supremacy and jurisdiction; and a like form of worship, discipline, and government was thus introduced into all the churches, which dissented from that of Rome. Hence was an open rupture formed between the German princes, of whom oue party embraced the reformation, and the other adhered to the superstitions of their fore∣fathers.

Things being reduced to this violent and troubled state, the patrons of popery gave inti∣mations, that were far from being ambiguous, of their intention to make war upon the Lu∣theran party, and to suppress by force a doc∣trine which they were incapable of overturning by argument; and this design would certainly

have been put in execution, had not the trou∣bles of Europe disconcerted their measures. The Lutherans, on the other hand, informed of these hostile intentions, began also to delibe∣rate upon the most effectual methods of defend∣ing themselves against superstition armed with violence, and formed the plan of a confedera∣cy that might answer this prudent purpose. In the mean time the diet assembled at Spire, in the year 1526, at which Ferdinand, the emperors brother, presided, ended in a man∣ner more favourable to the friends of the refor∣mation, than they could naturally expect. The emperors embassadors at this diet were ordered to use their most earnest endeavours for the suppression of all farther disputes con∣cerning religion, and to insist upon the rigour-ous execution of the sentence that had been pronounced at Worms against Luther and his followers. The greatest part of the German princes opposed this motion with the utmost resolution, declaring, that they could not ex∣ecute that sentence, nor come to any determi∣nation with respect to the doctrines by which it had been occasioned, before the whole mat∣ter was submitted to the cognizance of a gene∣ral council lawfully assembled; alledging far∣ther, that the decision of controversies of this kind belonged properly to such a council, and to it alone. This opinion after long and warm

debates, was adopted by a great majority, and, at length, consented to by the whole assem∣bly.

Nothing could be more favourable to those who had the cause of pure and genuine Christi∣anity at heart, than a resolution of this nature. For the emperor was, at this time, so entirely taken up in regulating the troubled state of his dominions in France, Spain, and Italy, which exhibited, from day to day, new scenes of per∣plexity, that, for some years, it was not in his power to turn his attention to the affairs of Germany in general, and still less to the state of religion in particular, which was beset with difficulties, that, to a political prince like Charles, must have appeared peculiarly critical and dangerous. Besides, had the emperor real∣ly been possessed of leisure to form, or of power to execute, a plan that might terminate, in savour of the Roman pontiff, the religious dis∣putes which reigned in Germany, it is evident, that the inclination was wanting, and that Clement VII. who now sat in the papal chair, had nothing to expect from the good offices of Charles V. For this pontiff, after the defeat of Francis I. at the battle of Pavia, filled with uneasy apprehensions of the growing power of the emperor in Italy, entered into a confedera∣cy with the French and the Venetians against that prince. And this measure inflamed the resentment and indignation of Charles to such

a degree, that he ab••lished the papal authority in his Spanish dominions, made war upon the p••pe in Italy, laid siege to Rome in the year 1527, blocked up Clement in the castle of St. Angelo, and exposed him to the most severe and contumelius treatment. These critical events, together with the liberty granted by the diet of Spire, were prudently and industri∣ously improved, by the friends of the reforma∣tion, to the advantage of their cause, and to the augmentation of their number. In the mean time, Luther and his fellow-labourers, particularly those who were with him at Wit∣tenberg, by their writings, their instructions, their admonitions and counsels, inspired the timorous with fortitude, dispelled the doubts of the ignorant, fixed the principles and reso∣lution of the floating and inconstant, and ani∣mated all the friends of genuine Christianity with a spirit suitable to the grandeur of their undertaking.

But the tranquility and liberty they enjoyed, in consequence of the resolutions taken in the first diet of Spare, were not of a long duration. They were interrupted by a new diet assem∣bled, in the year 1529, in the same place, by the emperor, after he had appeased the commo∣tions and troubles which had employed his attention in several parts of Europe, and con∣cluded a treaty of peace with Clement VII. This prince, having now got rid of the burthen

that had, for some time, overwhelmed him, had leisure to direct the affairs of the church; and this the reformers soon felt, by a disagree∣able experience. For the power, which had been granted by the former diet to every prince, of managing ecclesiastical matters as they thought proper; until the meeting of a general council, was now revoked by a majority of votes. This decree was justly considered as iniquirous and intolerable by the elector of Saxony, the landgrave of Hesse, and the other members of the diet, who were persuaded of the necessity of a reformation in the church. Therefore, when the princes and members now mentioned found that all their arguments and remonstrances against this unjust decree made no impression upon Ferdinand, nor upon the abettors of the ancient superstitions, they enter∣ed a solemn protest against this decree on the 19th of April, and appealed to the emperor and to a future council. Hence arose the denomi∣nation of Protestants, which from this period has been given to those who renounce the superstitious communion of the church of Rome.

The ministers of the churches, which had embraced the sentiments of Luther, were pre∣paring a new embassy to the emperor, when an account was received of a design formed by that prince to come into Germany, with a view to terminate, in the approaching diet at Augsburg,

the religious disputes that had produced such animosities and divisions in the empire. Hi∣therto, indeed; it was not easy for the emperor to form a clear idea of the matters in debate, since their was no regular system as yet com∣posed, of the doctrines embraced by Luther and his followers, by which their real opinions, and the true causes of their opposition to the Roman pontiff, night be known with certain∣ty. As, therefore, it was impossible, without some declaration of this nature, to examine with accuracy, or decide with equity, a matter of such high importance as that which gave rise to the divisions between the votaries of Rome. Luther, in compliance with this order, deliver∣ed to the elector, at Torgaw, the seventeen articles, which had been drawn up and agreed on in the conference at Sulzbach in the year 1529; and hence they were called the Articles of Torgaw. Though these articles were deemed by Luther a sufficient declaration of the senti∣ments of the reformers, yet it was judged pro∣per to enlarge them; and, by a judicious de∣tail, to give perspicuity to their arguments, and thereby strength to their cause. It was this consideration that engaged the protestant princes, assembled at Coburg and Augsburg, to employ Melancthon in extending these arti∣cles, in which important work he shewed a due regard to the counsels of Luther, and expressed

his sentiments and doctrine with the greatest elegance and perspicuity.

Charles V. arrived at Augsburg the 15th of June 1530, and on the 20th, the diet was opened. As it was unanimously agreed, that the affairs of religion should be brought upon the carpet before the deliberations relating to the intended war with the Turks, the protest∣ant members of this great assembly received from the emperor a formal permission to present to the diet, on the 25th of June, an account of their religious principles and tenets. In conse∣quence of this, the chancellor of Saxony, read, in the German language, in presence of the emperor and assembled princes, the famous confession, which has been since distinguished by the denomination of the Confession of Augs∣burg. The princes heard it with the deepest at∣tention and recollection of mind; it confirmed some in the principles they had embraced, sur∣prised others, and many, who, before this time, had little or no idea of the religious sentiments of Luther, were now not only convinced of their innocence, but were moreover, delighted with their purity and simplicity.

The tenor and contents of the confession of Augsburg are well known. The style that reigns in it is plain, elegant, grave, and per∣spicuous, such as becomes the nature of the subject. The matter was, undoubtedly, sup∣plied by Luther, who, during the diet, resided

Coburg, a town in the neighbourhood of Augs∣burg; and, even the form it received from the elegant pen of his colleague, was authorised in consequence of his approbation and advice. This confession contains twenty-eight chapters, of which the greatest part are employed in re∣presenting, with perspicuity a••d truth, the reli∣gious opinions of the protestants, and the rest in pointing out the errors and abuses that occasioned their separation from the church of Rome.

The creatures of the Roman pontiff, who were present at this diet, employed John Fa∣ber, afterwards bishop of Vienna, together with Eckius, and another doctor, named Cochlaeus, to draw up a refutation of this fa∣mous confession. This pretended refutation having been read publickly in the assembly, the emperor demanded of the protestant members that they would acquiesce in it, and put an end to their religious debates by an unlimited sub∣mission to the doctri••es and opinions contained in this answer. But this demand was far from being complied with. The protestants declared, on the contrary, that they were by no means satisfied with the reply of their adversaries, and earnestly desired a copy of it, that they might demonstrate more fully its extreme insufficiency and weakness. This reasonable request was refused by the emperor, who, on this occasion, as well as on several others, shewed more re∣gard

to the importunity of the pope's legate and his party, than to the demands of equity, can∣dour, and justice.

On the 19th day of November, a severe de••ree was issued out, by the express order of the emperor, during the absen••e of the chief supporters of the protestant cause; and, in this decree, every thing was manifestly adapted to deject the friends of religious liberty, if we ex∣cept a saint and dubio is promise of engaging the pope to assemble (in about six months after the separation of the diet) a general council. The dignity and excellen••e of the papal reli∣gion are extolled, be••ond measure, in this partial decree; a new de••ree of sever•••••• and force, added to that which had bee•• p••bl••••••ed at Worms against Luther and his adhe••••••••s; the changes that had been introd••c••d into the doctrine and discipline of the protestan•• ch••rch∣es, severely censured; and a solemn or••er addressed to the princes, states, and cities, that had thrown off the papal yoke, to ret••rn on their duty and their allegiance to Rome, on pain of mourring the indignation and ve••geance of the emperor, as the patron and protector of the church.

No s••oner were the elector of Saxony and the confederate princes informed of this deplo∣rable issue of the diet of Aug••burg, than they assembled in ••rder to deliberate upon the mea∣sures that were proper to be taken on this

critical occasion. In the year 1530, and the year following, they met, first at smalcald, afterwards at Frankfort, and formed a solemn alliance and confederacy, with the intention of defending vigorously their religion and liberties against the dangers and encroachments with which they were menaced. Amidst these emo∣tions and preparations, which portended an approaching rupture, the elector Palatine, and the elector of Mentz, offered their mediation, and endeavoured to reconcile the contending princes.

Many projects of reconciliation were propo∣sed; and after various negociations, a treaty of peace was concluded at Nuremberg, in the year 1532, between the emperor and the pro∣testant princes, on the following conditions; that the latter should furnish a subsidy for car∣rying on the war against the Turks, and ac∣knowledge Ferdinand lawful king of the Ro∣mans; and that the emperor, on his part, should abrogate and annul the edicts of Worms and Augsburg, and allow the Lutherans the free unmolested exercise of their religious doctrine and discipline, until a rule of faith was fixed either in the free general council that was to be assembled in the space of six months, or in a diet of the empire.

The religious truce, concluded at Nurem∣berg, inspired with new vigour and resolution all the friends of the reformation. It gave

strength to the feeble, and perseverance to the bold. Encouraged by it, those who had been hitherto only secret enem••es to the Roman pon∣tiff, spurned now his ••oke publicly, and refu∣sed to submit to his imper••ous jurisdiction. This appears from the various cities and provinces in Germany, which, about this time, boldly en∣listed themselves under the religious standard of Luther.

About the beginning of the year 1527. Lu∣ther was attacked by a very severe illness, which brought him near to his grave. He ap∣plied himself to prayer, made a confession of his faith, and lamented grievously his on worthiness of martyrdom, which he had so of••en and so ardently desired. In this situation he made a will, for he had a son, and his wife was again with child, in which he recommended his fa∣mily to the care of heaven:

Lord God▪ says he, I thank thee, that thou wouldest have me poor on earth and a beggar. I have neither house, nor land, nor possessions, nor money, to leave. Thou hast given me a wife and children: Take them, I beseech thee, under thy care and preserve them, as thou hast preserved me,

He bequeathed his detestation of popery to his friends and bre∣thren; agreeably to what he often used to say, i. e. Living, I was the plague of the pope; and dying, I shall be his death.

Luther, from about this period, having laid

the great foundation of the reformation, was chiefly employed in raising and completing the superstructure. The remainder of his life was spent, in exhorting princes, states, and univer∣sities, to confirm the great work, which had been brought about through him; and in pu∣blishing from time to time such writings, as might encourage, direct, and assist them in doing it. The emperor threatened temporal punishment with armies; and the pope eternal pains with bulls and corses; but Luther, arm∣ed with the intrepidity of grace, over and above his own courageous nature, regarded neither the one nor the other. His friend and assistant Melancthon could not be so indifferent; for Melancthon had a great deal of softness, moderation and diffidence in his constitution, which made him very uneasy and alarmed at these formidable appearances. Hence we find many of Luther's letters were written on pur∣pose to comfort him under these anxieties:

I am (says he in one of these letters) much weaker than you in private confl••cts, if I may call those conflicts private, which I have with the devil; but you are much weaker than me in public. You are all distrust in the public cause; I, on the contrary, am very confident; because I know it is a just and true cause, the cause of God and of Christ, which need not tremble or be abashed. But the

case is different with me in my private con∣flicts, feeling myself a most miserable sinner, and therefore have great reason to lo••k pale and tremble. Upon this account it is, that I can be almost an in ••ifferent spectator amidst all the no••sy th••e us and b••llyings of the pa∣pists; f••r if we fall, the kingdom of Christ falls with us: And if it sh••uld fall, I had rather fall with Christ than stand with Cae∣sar." So again a little farther: "You, Melancthon, cannot bear these disorders; and labour to have things transacted by rea∣son, and agreeably to that spirit of calmness and moderation wh••ch your philosophy dic∣tates. You might as well attempt to be mad with reason. Dont you see, that the matter is entirely out of your power and manage∣ment, and that even Christ himself forbids your measures to take place? If the cause be bad, indeed, let us renounce it: But if it be good, why do we make God a liar, who hath promised to support us? Does he make his promises to the wind, or to his people?

Luther preached his last sermon at Witten∣burg on the seventeenth of January, 1546; and, on the twentythird, set out for Isleben, where he was honorable entertained by the count, who escorted him to his apartments with one hundred horse. Luther attended the business upon which he came from the twenty-ninth

of January, to the seventeenth of Febru∣ary, when he sickened a little before supper of his usual illness. This was an oppression of humors in the opening of the stomach, with which Melancthon, who was with him, had seen him frequently afflicted. His pain increas∣ed, and he went to bed, were he slept till mid∣night, when he awaked in such anguish that he found his life was near at an end. He then prayed in these words:

I pray God to pre∣serve the doctrine of his gospel among us; for the pope and the council of Trent have grievous things in hand.

After which, he said,

O heavenly Father, my gracious God, and Father of our Lord Jesus Christ, thou God of all consolation, I give thee hearty thanks that thou hast revealed to me thy Son Jesus Christ, whom I believe, whom I profess, whom I love, whom I glorify, and whom the pope and the multitude of the wicked do persecute and dishonour.—I be∣seech thee Lord Jesus Christ, receive my soul. O my heavenly Father, though I be taken out of this life, and must lay down this frail body; yet I certainly know, that I shall live with thee eternally, and that I cannot be taken out of thy hands. God so loved the world, &c. Lord, I render up my spirit into, thy hands, and come to thee. Lord, into thy hands I commend my spirit: Thou, O God of truth, hast redeemed me!

Albert

count of Mansfield, Melancthon, Justus Jonas, and several other friends, attended him in his last moments, joining him in prayer, that God would preserve the doctrine of his gospel among them. Melancthon says of Luther, that ha∣ving frequently repeated his prayers, he was called to God,

unto whom he so faithfully commended his spirit, to enjoy, no doubt, the blessed society of the patriarchs, pro∣phets, and apostles, in the kingdom of God the Father, the Son, and the Holy Ghost.

Luther died on the eighteenth of February, 1546, in the sixty-fourth year of his age. A thousand fables have been invented concerning his death; nor would his enemies forbear pu∣blishing lies on this subject long after he had left this world. Some have said, that he died suddenly; others that he killed himself; and some have impudently proceeded so far as to give out that he was taken away by the devil. Nor are they people of mean figure and credit, who vent these calumnies, but the most famous writers, as Cochlaeus, Bessaeus, Bozius, Fabia∣nus, Justinian, and Bellarmine. This, says Bayle, reflects on the whole body of popery; for such fables ought not to pass the press. He was honourably interred at Wittenberg.

Luther left a widow, three sons, and two daughters. Whilst the troops of Charles V. were at Wittenberg, in the year 1547, the

Spaniards solicited the emperor to pull down Luther's monument, and wanted to dig up his bones; But the emperor had more generosity and prudence, than to consent to a procedure so base and infamous.

His commentary on the epistle to the Gala∣tians, was his favourite work, which he used to call his wife, his Catharine de Bore.

His favourite doctrine was justification by faith alone, and not by works, moral, legal, or evangelical: But we must do him the justice to observe, that he perpetually inculcated the absolute necessity of good works. According to him, a man is justified only by faith; but he cannot be justified without works; and where those works are not to be found, there is assu∣redly no true faith.

It has also been said of Luther, that it was a great miracle a poor friar should be able to stand against the pope: It was a greater that he should prevail: And the greatest of all that he died in peace, as well as Erasmus, when sur∣rounded by so many enemies.

The doctrine of this eminent divine, and great reformer; was soon extended through all Germany, Denmark, Sweden, England, and other countries, under different modifica∣tions.

Luther's works were collected after his death, and printed at Wittenberg in seven volumes folio.

Our serious readers will, perhaps, be pleased with the insertion of some remarkable sayings and observations of this great man. Erasmus confessed,

that there more solid divinity con∣tained in one leaf of Luther's commentaries, than could be found in many prolix treatises of schoolmen, and such kind of authors.

Speaking of the pope's using the mass for de∣parted souls, Luther observed, that

he with his mass was not satisfied to thrust himself into all corners of the earth, but he must needs go tumbling down into the very bosom of hell.

He used to call the indulgence-merchants, purse threshers.

There were many plots laid against his life, which the bloody papists sought after by all means. Poisen, daggers, pistols, were inten∣ded; when fire and faggot could not be used, through the elector's protection. A Polish Jew was hired for 2000 crowns to poison him.

The plot (says Luther) was discovered to me by the letters of my friends. He is a doctor of physic, and dares to attempt any thing; He would go about this business with incredible craft and agility. He is just now apprehended.

—However, God preserved him from the malice of his enemies. It shews, however, what papists can attempt (says Mel∣chior Adam); and if we wanted further proof of it, the words of Alexander, the pope's legate,

are sufficient.

Though you Germans (said he), who pay the least of all people to the Roman see, have shaken of the pope's yoke; yet we will take care, that ye shall be de∣voured with civil wars, and perish in your own blood.

—A pious resolution indeed!

When Luther's bold manner of expressing himself was censured, he replied;

Almost all men condemn my tartness of expression; but I am of your opinion, (says he to his friend) that God will have the deceits of men thus powerfully exposed. For I plainly per∣ceive, that those things, which are softly dealt with in our corrupt age, give people but light concern, and are presently forgot∣ten.—If I have exceeded the bounds of mo∣deration, the monstrous turpitude of the times has transported me. Nor do I transcend the example of Christ, who, having to do with men of like manners, called them sharply by their own proper names, such as, an adulte∣rous and perverse generation, a brood of vi∣pers, hypocrites, children of the devil, who could not escape the damnation of hell.

—Erasmus, with all his refinement, could own,

That God had sent in Luther a sharp physci∣an, in consideration of the immensity of the diseases, which had infected this last age of the world.

Luther caused the Psalms, used in worship, to be translated into German.

We intend

(says he to Spalatinus), after the example of the prophets and primitive father's of the church, to turn the Psalms, for spiritual singing, into the vulgar tongue for the com∣mon people; so that the word of God may remain among the people even in their sing∣ing. Upon this account, we seek for some poets: And as you possess the copiousness and elegenoe of the German, which you have greatly cultivated; I would request your assistance in this business. Let the sense be clear, and as close as possible to the original. To preserve the sense, when you cannot render word for word, it may be right to use such a phrase as will most per∣fectly convey the idea. I confess, I am not sufficiently qualified myself; and therefore would request you to try how near you can approach to Heman, Asaph, and Jeduthun.

He used to say of himself and the other mini∣sters;

We are only planters and waterers, in administering the word and sacrament; but the increase is not in our power.

Concerning our righteousness, he observed;

Thou, Lord Jesus, art my righteousness: but I am altogether sin; Thou hast taken what was mine, and hast given me what was thine; thou hast taken what thou wast not and hast given me what I had not before.

Respecting ceremonies, he said;

I co••¦demn

no ceremonies, but such as oppose or obscure the gospel.

With regard to human learning, he thus expressed himself;

I am persuaded, that true divinity could not well be supported without the knowledge of letters: Of this we have sad proof, for while learning was decay∣ed and in ruins, theology fell too, and lay most wretchedly obscured. I am sure, that the revelation and manifestation of the word of God would never have been so extensive and glorious as it is, if preparitorily, like so many John Baptists smoothing the way, the knowledge of lan∣guages and good learning had not risen ••p among us.—They are most exceedingly mistaken, who imagine, that the knowledge of nature and true philosophy is of no use to a divine.

He advised, in the case of temptations, in this manner;

I would comfort those, that are tried in their faith and hope towards God, in this way; first, let them avoid solitariness, keep always in good company, sing the psalmns, and converse upon the holy scrip∣tures. Secondly, Though it be the most difficult point to work upon the mind, yet it is the most present remedy, if they can, through grace, persuade themselves, that these ••••evous thoughts are not their own, but Satan's; and that, therefore, they

should earnestly endeavour to turn the heart to other objects, and quit these evil sugges∣tions: For to dwell upon them, or fight with them, or to a••m to overcome them, or to wait for an end of them; ••s only to irri∣tate and strengthen them, even to perdition, without relief.

Luther frequently said;

That a preacher should take care not to bring three little sly d••gs••int•• his profession; viz. PRIDE, COVET∣OUSN••SS, and ENVY.

To which he added to preachers;

When you observe the people hear most attentively; be assured, they will return they more readily. Three things make a divine, meditation, prayer, and temptation. And three things are to be re∣membered by a minister; turnover and over the bible; pray devoutly; and be never above learning.—They are the best preachers for the common people, who speak in the meanest, lowest, humblest, and most simple style.

In private life, Luther was an example of the strictest virtue. At dinner or supper, he would often dictate matter of preaching to others, or correct the press; and sometimes amuse himself with music, in which he took great delight. Though a large man, he was a very moderate eater and drinker, and not at all delicate in his appetite, for he usually fed upon he simplest diet. He much delighted in his

garden, and was very fond of cultivating it with all kinds of plants. In short he was never idle.

Though he had not much himself, he very freely bestowed of what he had upon others. A poor student, asking money of him, he desi∣red his wife to give some, who excusing herself on account of their poverty; he took up a silver cup and gave it to the scholar, bidding him to sell it to the goldsmith, and keep the money f••r his occasions. When a friend sent him two hundred pieces of gold, he bestowed them all on poor scholars. And when the elector gave him a new gown, he wrote in answer,

That too much was done; for if we receive all in this life, we shall have nothing to hope for in the next.

He took nothing of printers, for his works, to his own use, saying,

'Tis true I have no money, but am indeed poor; yet I deal in this moderate manner with printers, and take nothing from them for my variety of labours, except sometimes a copy or two.

This, I believe, may be due to me, when other authors, even translators, "for every sheet have their stipulated price." When he had some money sent him, he wrote thus to a friend:

I have received by Tauben∣heim an hundred pieces of gold; and at the same time Schart has sent me fifty; so that I begin to fear, lest God should give me my portion here. But I solemnly protest, that

I would not be satisfied from HIM: I will either presently return, or get rid of them. For what is so much money to me? I have given half of it to Prior, and made him very happy.

He had great tenderness for his family. When he saw Magdalen his eldest daughter at the point of death, he read to her this passage from the xxvith of Isaiah: Thy dead man shall live together with my dead body shall they arise: Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my peo••le, enter thou into thy chambers and shut thy doors about thee: Hide thyself as it were for a little moment, until the indignation be overpast.

My daugh∣ter, do thou enter (says he) into thy cham∣ber with peace: I shall soon be with thee; for God will not permit me to see the judg∣ments, that hang over Germany.

And upon this he poured forth a flood of tears. Yet afterwards, when he attended the funeral, he contained himself, so as not to appear to weep.

Being once asked, Whether we should know each other in heaven? he answered;

How was it with Adam? He had never seen Eve; for when God formed her, he was in a deep sleep, yet when he a waked and saw her, he did not ask, Who she was? or from whence she came? but immediately said, that she

was flesh of his flesh, and bone of his bone. How, then, d••d he know this? Being filled with the Holy Spirit, and endued with the true knowledge of God, he was able to de∣termine upon the nat••re of things.—In like manner, we shall be perfectly renewed here∣after through Christ; and shall know, with far greater perfection than can be conceived of here, our dearest relations, and indeed whatever exists; and in a mode, too, much super••or t•• that 〈◊〉〈◊〉 Adam 〈◊〉〈◊〉 paradise.

If we would know what was the ground of this wonderful man's magna••••m••••y, ••t cannot be better expressed than it is by himself in a letter to Spala••ia••s, during the diet of Augsburg;

That kings, and princes, and people, (says he) rage against Christ, the Lord's annoint∣ed, I esteem a go••d sign, and a much better one than ••f they flattered. For it follows upon this, that he, who dwelleth in hea∣ven, laughs them to scorn. And if our head laugh, I see no reason why we should weep before the faces of such beings. He does not laugh for his own sake, but for our's, that we, putting the more tr••••t in h••n, might despise their empty designs; of so great need is faith, that the cause and ground of it is not to be perceived without faith. He, who began this work, began it without our advice and contrivance; he hath hither∣to protected it; and hath ordered the whole

above and beyond our counsels and imagina∣tions. He also, I make no doubt, will carry on and complete the same, without and above all our conceptions and cares. I know and am assured of this, for I rest the whole upon him, who is able to do above all that we can ask or think. Yet our friend Philip Melanc∣thon will contrive and desire, that God should work according to and within the compass of his puny notions, that he may have somewhat whereof to glory. Certain∣ly (he would say) thus and thus it ought to be done; and thus and thus would I do it.' But this is poor stuff: 'Thus I Philip would do it.' This (I) is mighty flat. But hear how this reads; I AM THAT I AM, this is his name JEHOVAH: HE, even HE, will do it.—But I have done. Be strong in the Lord, and exhort Melancthon from me, that he aim not to sit in God's throne, but fight against that innate, that develish implanted ambition of our's, which would usurp the place of God; for that ambition will never further our cause. It thrust Adam and Eve out of paradise; and this alone per∣plexes us, and turns our feet from the way of peace. We must be men, and not gods.

The protestant champion knew full well where his strength lay—not in himself, but in his Sovereign. If deserted by his Covenant head, he felt the deep conviction, that every reed

might make him tremble, and every blast of trial cast him down. He knew (to use the words of a late writer) that

if God changed from his purpose of saving a man, whenever the man, left to his own will, would change from the desire of being saved, he must re∣nounce the strongest believer upon earth, in five minutes after he had ccommitted him to himself.

—But Luther had not so learned Christ.

Luther's memorable protestation, upon the article of justification, must not be omitted, and with it we shall close this account of his life.

I, Martin Luther, an unworthy preacher of the gospel of our Lord Jesus Christ, thus profess and thus believe; that this article, THAT FAITH ALONE WITHOUT WORKS, CAN JUSTIFY BEFORE GOD, shall never be overthrown neither by the emperor, nor by the Turk, nor by the Tartar, nor by the Persian, nor by the pope, with all his car∣dinals, bishops, sacrificers, monks, nuns, kings, princes, powers of the world, nor yet by all the devils in hell. This article shall stand fast, whether they will or no. This is the true gospel. Jesus Christ redeem∣ed us from our sins, and he only. This most firm and certain truth is the voice of scripture, though the world and all the de∣vils rage and roar. If Christ alone take

away our sins, we cannot do this with our works; and as it is impossible to embrace Christ but by faith, it is, therefore, equally impossible to apprehend him by works. If then faith alone must apprehend Christ, be∣fore works can follow, the conclusion is irre∣fragable; that faith alone apprehends him, before and without the consideration of works: And this is o••r justification and deli∣verance from sin. Then, and not till then, good works follow faith, as its necessary and in••epparable fruit. This is the doctrine I teach; and this the Holy Spirit and church of the faithful have delivered. In this I will abide. Amen.