of his dominions was to throw them open to the admission of the glory of Christ, and to introduce the preaching of his unadulterated word, and the administration of the sacraments according to his institution." In establishing reformation he had recourse to the assistance of Snepfius of Marpurg, Blaurer of Constance, Brentius of Halle, in Suabia, and other divines. The two former differed respecting the eucharist: the duke chose to adhere to the Lutheran doctrine; and accordingly appointed Brentius superintendant and chief counsellor in matters of religion, throughout his dukedom.2 Ulric further reformed and enriched the university of Tubingen, which had been founded by his ancestors, and procured the assistance of Melancthon, Grynæus, and Camerarius, to draw up proper regulations for its management.2 The country had been in great darkness under the Austrian government, and was now with much difficulty provided with ministers collected from various parts, especially as the duke had to contend with the several bishops of Constance, Augsburg, Spires, Worms, and Wurtzburg, under whose ccclesiastical jurisdiction his dominions lay.3 A. D. 1534. The reformation of Würtemberg was accompanied or followed by that of Brunswick Calenberg, (whither Amsdorf was invited, from Magdeburg, by the duke Philip ;) Hanover, Pomerania, and Mecklenburg; and of the cities of Augsburg, Bremen, and Hamburg.-In Po- Pomerania; merania the reformed doctrine had been early preached by John Knipstroh, a Franciscan monk, who had been dismissed from Francfort for preferring Luther's theses against indulgences to 1 Scultet. 189. 2 Ib. 190. 3 Scultet, 189-191. Seck. iii. 122, 123. VOL. I. N CHAP. 1II. Mecklenburg; those of Tetzel in their favour; and also by Bugenhagius, a native of the country. These preachers, however, had been driven away, under the government of the duke George, (who had been brought up with George of Saxony,) and the latter of them had settled at Wittemberg, where our attention has repeatedly been drawn to him. On the death of George, his son Philip, and his brother Barnimus adopted contrary measures. Knipstroh returned from Stralsund, whither he had retired; in the year 1534, reformation was decreed in the assembly of the states; and Bugenhagius was invited, with Paulus à Rhoda, from Stettin, to join with him in organizing and establishing the reformation. The two dukes were, in 1536, admitted into the protestant league.1 Magnus, one of the dukes of Mecklenburg, and bishop of Schwerin, is much commended for his piety, learning, and zeal in the cause of reformation. His father Henry had favoured the object, but his uncle Albert opposed it. 1539. The elector of Saxony advised him rather to resign that part of his bishopric which was under Albert's dominion, "than sin by not disAugsburg; charging his duty to it."2-At Augsburg, the senate having prohibited the popish worship in all the churches except the cathedral, the priests quitted the city: on which reformed preachers were universally established in a city, where a few years before they had been silenced by the imperial authority, and which had been the scene of the great conflict which had ended in a decree that was to suppress protestantism.3 Considerable agitation and controversy, how 1534. 1 Seck. iii. 139-141. 2 Ib. 183. 3 The senate had however at that time refused to sign the decree. ever, attended the change; the emperor was appealed to; and Christopher von Stadion (before distinguished at the period of the diet,1) was the prelate who maintained the cause of the priests against the citizens. We cannot but fear that he proved unfaithful to his convictions, "having loved this present world."This change at Augsburg was at first effected rather under the conduct of Zuinglians than of Lutherans; but the Confession of the latter was afterwards adopted-which gave great pleasure to Luther. 2 A. D. 1534. 1537. The reformation in the city of Nordlingen and Nordin Suabia was carried on with extraordinary lingen. success. As early as the year 1522, Theobald Billicanus had been called to the office of preacher there, by the senate, who had obtained the right of patronage; and two years after, the reformed state of the city of Nuremberg being reported to them, they requested Billicanus to conform things at Nordlingen to the same model: and "with such mighty influence of the Holy Spirit, and such forcible eloquence" did he proceed in his work, that the evangelical doctrine was universally received, and, "with the exception of the stewards of certain abbots, who held estates there, not a professed papist remained in the city." The very monks, and that with the consent of their respective provincials, resigned their monasteries, with the revenues attached to them, stipulating only for life-annuities to themselves; and desired that, as they were convinced from the divine word, that the state in which they had lived was displeasing to God, and perilous to their own souls, and those of others, the senate would commit 1 Above, p. 25. Seck. iii. 87, 124, 168, 169. 1525. CHAP. 1538. Leanings towards rein Austria. formation 1538. the charge of all to Billicanus and other proper persons, and provide that henceforward nothing should be taught contrary to the sacred scriptures." Peter Steurer, prior of the Carmelites, and Jerome Jæger, warden of the Franciscans, are particularly mentioned as having adopted this course. Some popish observances, however, were retained longer than they should have been but in the year 1536, Billicanus having retired on account of his health, and Caspar Kautzius, formerly a monk, having succeeded him, the reformation was carried forward to perfection; and it is remarked, that it remained here less injured, amid the changes which followed the suppression of the league of Smalkald, than in most other places.1 Even in Austria, as we have seen was also the case in Italy itself, considerable inclination towards reformation in religion was manifested. Pallavicini relates, that, when Aleander was sent legate from Paul III to Ferdinand, he found in the very entrance of Germany" (by which Seckendorf understands the Austrian provinces to be meant,)" as many as fifteen hundred cures vacant, through the scarcity of catholic priests." He attributes the blame of this to the inconstancy (vertigini) of the princes, which caused the people to be "blown about like leaves by the wind." He complains also of the indulgence of Ferdinand, who was "unwilling to alienate the Lutherans, and admitted them into the magistracy;" whence, "by their connivance, heresy increased." But Seckendorf observes, that a more true reason was, the wide dissemination of evangelical doctrine, and the desire after it excited even among the subjects Such is the account given, from authentic documents, by Seckendorf, iii. 183, 186. of catholic princes. Indeed these two accounts are by no means at variance: and Pallavicini himself has confessed, that "the inferior clergy, who were less influenced by the prospect of advancement, easily concurred in the reformation." It appears, that, as the people were alienated by the vices of the priests, so the priests themselves grew ashamed of the habits into which their forced celibacy, and other circumstances had betrayed them. 1 A. D. 1534. completed. 1522. Some notice is taken in Dr. Milner's last That of volume2 of the reformation in Denmark, Denmark under Christiern II, and, after his expulsion, under his successor Frederic, duke of Holstein. It was much opposed by the bishops and clergy. In 1527, Frederic assembled the senate of the kingdom at Odensee, and expressed his purposes to them in unequivocal and determined language. He told them, that it was well known what ignorance, superstition, and absurdity had passed under the sacred name of religion; that the Lutheran doctrine and worship had now taken root in the kingdom, so that they could not be eradicated without the danger of public ruin; and he pointed out to them the course proper to be adopted under existing circumstances. The senate concurred with him, and came to the following resolutions: "That no man should be disturbed for matters of conscience; that both the catholic and the Lutheran religion should be freely exercised, till a council should decide the questions at issue; and that the Lutherans should be protected against their enemies: that monks and nuns should be permitted to remain in their several establishments, or to quit them, 'Pallav. iv. 8. Seck. iii. 182, 183. Milner, v. 128-133. (704-710.) |