duced was wholly set aside; the preachers expelled; and all that excessive superstition of which Melancthon had complained, and which gave to Cologne the appellation of " the Rome of Germany," was restored.1 A. D. 1543. formation. Of a scheme of doctrine and worship drawn Herman's up by Bucer and Melancthon for the archbishop Book of Reof Cologne, it can hardly be necessary, at this period of our progress, to speak_particularly; yet some notice deserves to be taken of it. Its very title declares it to be adopted only "till the Lord grant a better reformation to be appointed, either by a free and Christian council, general or national, or by the states of the empire of the nation of Germany, gathered together in the Holy Ghost." It opens with an epistle by the archbishop, in which, after adverting to the ignorance and corruption that prevailed, to the hopes of reformation that had been entertained and disappointed, and particularly to the late decree of Ratisbon, and the applications that had been made to him by the states of his dominion, he says: "It seemed that we ought to make no longer delay....and chiefly in this our extreme old age, which surely warneth us that we must shortly come before the judgment seat of Christ, where we know that we must give account of that office enjoined unto us." Further: "Though I be their unworthy bishop, yet I was lawfully made both archbishop, and curate of souls, and set not forth this form and manner of a reformation as though nothing could be amended and changed in it, or as though others ought in any wise to follow it. Through the grace of God, we acknowledge the weakness of our faith, and the slenderness of our Seck. iii. 447, 448. Sleid. 418. VII. CHAP. judgment in these matters of so great difficulty, concerning the heavenly kingdom of our Lord Jesu Christ, and our salvation:.... yet it should not have become us, which profess the name of Christ, and exercise the office of a bishop (though we grant we do not satisfy in both, [either,]) to doubt of the grace and gift of God, our most merciful heavenly Father, as though he might not be moved with our prayers, and the godly prayers of our men, (people,) to give us mercifully his Holy Spirit....Wherefore, attributing nothing either to our wisdom, or to the wisdom and doctrine (learning) of others, but only encouraged and trusting in the true grace and sure promise of God the Father, and in the merit and strength of our Lord Jesus Christ,....we have determined to set forth, according to our simplicity, these things, thus gathered after diligent deliberation,...for some reformation of Christian discipline....Therefore we beseech all Christian men, of what condition soever they be, which shall read or hear this our preparation of a reformation,...if they shall find any thing in it that shall not seem to be agreeable to God's word,... that they will certify us thereof, and gently teach us out of the holy scriptures. We will take the same by God's grace in good part."-He concludes with earnestly desiring the prayers of all that "with sincere heart wish the amplification of Christ's kingdom." Of the work itself I shall attempt no regular analysis. It commences with establishing the exclusive authority of holy scripture; (to which the fathers themselves appealed for whatever they advanced ;) goes over all the main points of doctrine, and duty; addresses excellent directions to ministers; prescribes rules for divine worship, for the administration of discipline, and for the establishment and conducting of schools; and, in short, seems to leave no necessary subject untouched.-On the interpretation of the divine law, and its uses in subserviency to the gospel; on repentance and its connexion with faith in Christ; and on other topics allied to these, it treats admirably. On justification, as might be expected, it is clear and forcible, but it dispenses with the use of the terms imputation, and faith ALONE; yet retaining, as Seckendorf observes, the ideas conveyed by them.'-It is not, however, to be dissembled, that the work gave not entire satisfaction to some of the best friends of its compilers. The archbishop was anxious to retain as much of the ancient ceremonies, or to come as near to them, as could lawfully be done; and the elector of Saxony, with Pontanus and some others, thought that Bucer and Melancthon had been a little too yielding in their mode of stating some points of doctrine.2 Luther was so much displeased with the article on the eucharist, (which we should think the more to be approved from its not meeting his peculiar views,) that he frankly confesses it would take some time to bring him to look dispassionately upon the whole yet, with greater forbearance than he was accustomed to exercise, he attributed this exclusively to Bucer, rejoiced in what had been effected, and thanked God on the archbishop's account.3 All this at least proves the moderation of the 1 An abstract of the work is given by Seckendorf, iii. 443-447: but the whole was translated into English, and imprinted" (qu. a second edition,) " at London, by John Daye and William Seres," in the year 1548; and it is from a copy of that edition that I have given my extracts from the archbishop's introductory epistle. 2 Seck. iii. 437 (8). But compare 447 (a). 3 Ib. iii. 448 (d), 554 (f). A. D. 1543. VII. CHAP. archbishop, and that he gave no advantage to his adversaries by any apparent excess in his proceedings: yet, as Seckendorf observes, the event shews the futility of all attempts to conciliate, by any temporizing measures, where evils of so great magnitude are to be corrected.1 The Bishop The history of the bishop of Munster is a counof Munster. terpart of that of the archbishop of Cologne, except that his canons shewed less virulent hostility against him, and that it seems not certain that he stood equally firm to the last. The bishopric of Munster is one of the most extensive and powerful in Germany; and, in addition to it, Francis count Waldeck, (the same who in the year 1535 subdued the anabaptists,) possessed the bishoprics of Osnaburg and Minden. Several years before, strong measures had been adopted by the senate for establishing the reformed doctrine in the city of Munster. The protestants, under the leading of Bernard Rotman, a preacher who afterwards became an anabaptist, and who appears never to have borne a very steady or honourable character, presented to the senate a list of the errors of popery under thirty heads, pledging themselves to support their charges, in reply to any persons that might undertake to refute them. The senate called upon the clergy to maintain 1 Seck. iii. 437 (8). No one of the reformers, perhaps, was disposed to concede for the sake of conciliation so much as Bucer was; yet it is remarkable that not any one incurred greater odium among his opponents, as well as distrust among his friends. Ib. 559 (c). The divines of Cologne say of him: "Bucerus fictâ simplicitate et animo versipelli, ac si ex Judaicâ stirpe natus esset, per mille volumina sese insinuat, nocentior Luthero, et toxicum melle circumlitum propinat." Ib. 438 (e). See also Bossuet's Variations.—A bold avowal of what truth dictates, and duty requires, is, it appears, the way to respect, as well as to success. their tenets against the innovators, and, on their failing to do so, required them to resign their pulpits to the new teachers. The clergy retired from the city in disgust, and in concert with their bishop commenced some hostile proceedings against the senate and citizens. These differences, however, were composed by a treaty, in which the landgrave of Hesse, as well as the bishop of Munster, took a part, and by which six churches in the city were ceded to the protestants, and their antagonists left in undisturbed possession of the cathedral.1 A. D. 1543. 1533. Feb. 14. 1544. mation. Even at that time the bishop appears not to have been indisposed to reformation; but the phrensy of the anabaptists under John of Leyden and other leaders succeeded, and threw all things into confusion. In the year 1544, after having for some time connived at the preaching of the evangelical doctrine in the principal cities under his jurisdiction, Francis openly recommended His Reforreformation to the assembly of his states. The chapters of canons opposed him, acting in concert with those of Cologne, and avowing their determination to adhere to an imperial mandate which they had received, enjoining them to withstand all innovations. The bishop, however, alleged the decree of Ratisbon, and said that "it was incumbent upon him, both in pursuance of that decree, and by his rights and duties as a prince, to see that the people of his province were instructed in Christian truth and duty by competent preachers. He felt the necessity of having pastors who should explain to the people the doctrine of repentance and remission of sins, and teach them to observe all things that Christ had commanded: for that he 1 Sleid. 190-192. |