trine of the sacrament." It is deplorable that such men as Luther and Melancthon should have wandered so long in darkness; yet be it remembered, that though they erred, it was from a most anxious solicitude of mind to adhere rigidly to scriptural statements. They urged the very words of Christ as their authority, but unhappily misinterpreted them.

The excellent landgrave of Hesse, with a view to the adjustment of the differences which had so long subsisted amongst the principal reformers respecting the sacrament, procured a friendly conference at Marpurg, a city in his dominions. It took place in October. The leaders on both sides first held a private conference, Luther with Oecolampadius, and Melancthon with Zuinglius. The prince, his courtiers, and chief counsellors, were present at the public disputation, which was conducted on the one side by Zuinglius, Oecolampadius, Bucer, Hedio, Jacob Sturm, a senator of Strasburg, Ulrich Funch, a senator of Zurich, and Rudolphus Frey, of Bazil; on the other by Luther, Melancthon, Eberhard, Thane of Eisenach, Justus Jonas, Casper Cruciger, and others. Jonas describes Zuinglius as rude and forward, Oecolampadius as remarkably mild, Hedio no less liberal and good, and Bucer keen and cunning as a fox.

It appears that the Swiss and Saxon reformers discussed a variety of other topics, in which they either did or supposed themselves to differ, and though both parties afterwards claimed the victory, there is every reason to rely on the statement of Melancthon. "Zuinglius," he says, " readily gave up several things which he had advanced in his writings, particularly his notion of original sin, and came over to the Wittemberg divines in all points, the single article of the Lord's Supper excepted."

No doubt can be entertained that each of the Protestant parties retired from this conference with too much self-satisfaction, and the Papists ridiculed the landgrave for his pious zeal. If, however, the great purpose of perfect agreement were not obtained, it is much to their honor that all parties signed the following statement in reference to the excepted article in Melancthon's report. "We all agree in believing that the Lord's Supper is to be administered in both kinds conformably to its original institution, but that the mass ought not to be practised to procure mercy for the quick or the dead-that the sacrament is truly a sacrament of the body and blood of Jesus Christ, and that to eat of his body ao blood in a spiritual sense is absolutely necessary for every Christian. We agree also respecting the utility of the sacrament, that like his holy word it is administered and appointed by God to promote the faith and joy of his feeble and dependant people through the agency of the Holy Spirit. But though we are not yet agreed whether the body and blood of Christ be corporeally present in the bread and wine, yet as far as conscience permits, each party shall manifest a Christian affection to the other, and both shall earnestly implore Almighty God that he would by his Spirit lead and establish us in whatever is the truth!"

In the present year, Luther wrote a preface to the second edition of Melancthon's Commentary on the Epistle to the Colossians. He speaks of it as a book small in size, but great in point of matter and useful tendency, and affirms with extraordinary frankness that he preferred the writings of Melancthon to his own, and was much more desirous that they should be published and read. "I," says he, "am born to be for ever fighting with opponents and with the devil himself, which gives a controversial and warlike cast to all my works. I clear the ground of stumps and trees, root up thorns and briars, fill up ditches, raise causeways, and smooth the roads

through the wood: but to Philip Melancthon it be longs, by the grace of God, to perform a milder and more grateful labor-to build, to plant, to sow, to water, to please by elegance and taste. O happy circumstance, and shame to their ingratitude who are not sensible of it! Had such a publication as this appeared twenty years ago, what an invaluable treasure would it have been esteemed! But now, we resemble the Israelites who loathed the manna and sighed for the garlic and the onions of Egypt. A time will come when the loss of such advantages will be deplored in vain."

So strong and so inviolable was the mutual friendship of these noble-minded Reformers. No root of bitterness grew in either bosom-no jealousy or envy divided them. Their only ambition seemed to be to promote each other's reputation, and to strengthen the common cause by zealous co-operation.

CHAPTER VIII.

Brief notice of General Affairs-Appointment of the Diet of Augsburg-Translation of the Augsburg Confession-Popish Confutation-Subsequent proceedings-Melancthon's Apology-Decree of the Diet-Deliberation of the Reformers-Striking anecdote of Melancthon-Anecdote of the Archbishop of Mentz. 1550.

SCRUPULOUSLY avoiding the minute and intricate transactions of general history, excepting so far as they may be requisite to connect the parts of this narrative together, it will not be expected that the progress of the Turkish war, or the contentions of the Emperor, the Pope, and the King of France, should be detailed. Suffice it simply to allude to these circumstances, that the wonderful movements of providence at this period, may be duly remarked The Pope and the Emperor were both sufficiently disposed to exert their respective authority as the heads of civil and ecclesiastical affairs, to extin guish the still increasing light of the Reformation. They were anxious to enforce the intolerant edict of Worms, and to concert measures for the more effectual annihilation by force of the Lutheran heresy. But at the very time when it is probable their efforts would have been most alarming, and when urged by the papal party to exert their formidable power, they were prevented from executing their purpose by personal contentions, as well as by the hostility of a foreign enemy.

During some years, France, Spain and Italy had been in a state of commotion, and after the battle of Pavia, in which Francis was defeated, the Roman Pontiff becoming uneasy at the growing power of the Emperor, entered into a league against him, which so exasperated Charles, that in the year 1527 he rushed into Italy, laid siege to Rome, and blockaded Clement in the castle of St. Angelo. Their differences, however, being at length adjusted, they were mutually pledged to the extirpation of Protestantism.

The

The appointment of a Diet, at Augsburg, to deliberate on the Turkish war, and on the existing disputes in religion, forms a new era in the history of the Reformation. Charles V. was personally present. He arrived on the thirteenth, and the first session was held on the twentieth of June. Elector of Saxony, selected his most eminent divines to accompany him. Luther, who could not with safety or propriety have appeared at Aug burg, after being proscribed by the edict of Worms, was left at Coburg, in Franconia, at a convenient distance for consultation, so that the principal labor and responsibility devolved upon Melancthon.

It had been deemed advisable to prepare a statement of all the principal articles of the Protestant faith, in order to put the Emperor in full possession of the subject of dispute pending between the Papal and Reformed parties, and to facilitate the dispatch of ecclesiastical affairs. Luther and his friends had

At length the celebrated Confession of Augsburg was completed. Luther's advice had been constantly sought, and there is no reason to doubt, while the mildness of the language scarcely comported with the vehemence of his temper, the skill displayed, and the sentiments stated, met with his entire approbation. It was translated into almost all the languages of Europe, and read in the courts of kings and princes.

Melancthon was desirous that it should be signed by the Theologians, only of the reformed party, alleging as a reason, that the princes would then be more at liberty to use their influence in promoting their mutual wishes; but he could not succeed.

After the despatch of other business, the Protestant princes requested the Emperor to allow their confession to be publicly read. This he would not permit in a full Diet, but commanding them to intrust it to him promised it should be read the next day in his palace; they, however, petitioned to reserve it. The next day in a special assembly of princes and other members of the empire, it was presented to his Imperial Majesty, in Latin and German, with the offer to explain any thing which might appear obscure, and an assurance that they would refer the points of difference in religion to a general council.

The reader shall now have an opportunity of inspecting this far-famed performance. It will be found to contain many sentiments, which to most Christians will appear strange, and which we should be very far from defending, but have nevertheless thought it our duty faithfully to represent them. Let the reader bear in mind that the Reformers are to be honored chiefly for the grand principles of Christian liberty which they so strenuously asserted and maintained in the face of the most powerful opponents; the detail of doctrine and practice will always occasion difference of opinion. That they were too tenacious of their particular creed, and in many cases inconsistent with themselves, cannot be denied but this period was only the dawn of religious discovery, and it is not to be wondered at that objects appeared to them at first in a very indistinct manner. Many alterations were made in subsequent editions of this very document. They were perpetually, with the zeal of the reformers and the genuine humility of Christians, correcting their own errors.

wily and wicked manner, affirming that there are no distinct persons, but that the word signifies a mere voice, and the Spirit an influence or motion created in things.

II. "They teach also, that since the fall of Adam, all men are naturally born in sin, destitute of the fear of God and faith in him, and full of concupiscence; and that this disease or original depravity is sinful, even now condemning and ex posing to eternal death all who are not born again by baptism and the Holy Spirit.

They condemn the Pelagians and others who deny the sinful nature of this original depravity, disparaging the benefits which Christ dispenses to the exaltation of human merit, and contending that a man is justified before God by his own powers of reason.

III. "They also teach that the word, or Son of God, assumed human nature in the Virgin's womb, in such a manner that the two natures, the divine and the human, were inseparably united in the one person of Christ, truly God and truly man, born of the Virgin Mary, who really suffered, was crucified, dead and buried, that he might reconcile the Father to us, by his expiatory sacrifice, for both original and actual sins. He descended to the dead, (ad inferos,) and rising again on the third day, ascended into heaven to sit at the Father's right hand, to reign for ever over all creation and to sanctify all who believe in him, by sending his Spirit into their hearts to rule, console and quicken them, that they may be able to resist the devil and the power of sin. Also Christ will return to judge the quick and the dead, &c. according to the apostle's creed.

IV. "They teach also that men cannot be justified before God by their own efforts, merits or works, but are justified freely through Christ by faith, and are received into favor and enjoy the remission of sins through Christ, who by his death presented a satisfaction for sin.

"God imputes this faith for justification before him. Rom. ii. and iv.

V. "The ministry of the gospel and the administration of sacraments were instituted that we might obtain this faith: for the word and the sacraments are used as instruments by the Holy Spirit for the communication of faith, and wherever it is seen in those who hear the gospel; that is, God justifies not for our merits but for Christ's sake.

They condemn the Anabaptists and others, who suppose that the Holy Spirit comes to men through their own works and preparations, without the external word.

of sin and justification are apprehended by faith, as Christ testifies: 'Having done all these things, say we are unprofitable servants.'

"The ancient writers of the church teach the same doctrine. Ambrose says, 'This is the appointmen of God, that whosoever believes in Christ shall be

mission of sins.'

VII. "They teach also, that the one holy church will continue for ever; but that this church consists of a congregation of holy persons, in which the gospel is rightly taught and the sacraments rightly administered; and as to true unity in the church, it is sufficient to agree concerning the doctrine of the gospel and the administration of sacraments. Nor is it universally necessary that human traditions, rites, or ceremonies instituted by men be the same in all places; so Paul says, 'One Lord, one faith, one baptism, one God and Father of all, &c.'

VIII. "Although the church is properly a congregation of holy persons and genuine believers, yet as there is a great mixture of characters in this world, hypocrites and wicked persons, it is lawful to use the sacraments although administered by the wicked according to the language of Christ: 'The Scribes and Pharisees sit in Moses's seat,' &c. so that the sacraments and the word of God become efficacious through the appointment and command of Christ, even though dispensed by wicked persons.

"They condemn the Donatists and such persons as deny the lawfulness of making use of the ministry of the wicked in the church, considering such a ministry useless and inefficacious.

IX. "They teach concerning baptism that it is necessary to salvation, because by baptism the grace of God is offered. Infants are to be baptized, who being brought to God by baptism are received into his favor. They condemn the anabaptists who disallow the baptism of infants and affirm that they may be saved without it.

X. "They teach respecting the Lord's supper, that the body and blood of Christ are truly present, and are distributed to the recipients; and disapprove of those who teach otherwise.

XI. "Concerning confession they teach that private absolution may be retained in the churches, although in making confession it is not necessary that every particular delinquency should be enumerated. This indeed is impossible, according to the language of the Psalmist,' Who can understand his errors?'

XII. "Concerning penitence they teach that the remission of sins may be obtained by such as fall after baptism whenever they repent; and that the church should bestow absolution upon such returning penitents. But repentance may be divided into two parts, the one is contrition or the terrors which agitate the conscience under a sense of guilt; the other is, the faith derived from the gospel, or from absolution, and which believes that sin is pardoned for the sake of Christ, and the conscience pacified and released from its alarms. Upon this good works ought to follow as the fruit of repentance.

"They condemn the Anabaptists who deny that once being justified it is possible to lose the Holy Spirit, as well as those who contend that a sinless perfection is attainable in the present life. They condemn also the Novatians who refuse to absolve such as have fallen after baptism even upon their return to repentance; and they are rejected who assert that the remission of sins is not connected with faith, but is obtained by our charity and good works. They also are rejected who teach that canonical satisfactions are necessary to make amends for eternal punishment or the pains of purgatory.

XIII. "Concerning the use of sacraments, they teach that the sacraments are instituted not only as the signs to men of our religious profession, but rather as the signs and evidences of the will of God to us, to quicken and confirm the faith of those who observe them. The sacraments are to be used there

the promises particularly exhibited and impressed by sacraments. They condemn therefore those who teach that the sacraments can justify as works of merit, denying that faith is requisite in the reception of them.

XIV. "Concerning church order, they maintain that no one ought to teach publicly or to administer the sacraments unless he be lawfully called.

XV. "Concerning rites in the church, they teach that those rites are to be observed which can be observed without sin, and which conduce to the peace and good order of the church: such as certain holidays and feasts. But in reference to these things men are to be admonished lest their consciences should be burdened with the idea that such worship is essential to salvation. They must also be admonished that human traditions instituted with a view of pleasing God, purchasing his favor, and atoning for sin, are contrary to the gospel and the doctrine of faith. Hence vows, traditions respecting meats and drinks, &c. instituted to purchase divine favor and satisfy for sins are useless and contrary to the gospel.

XVI. "Concerning civil matters they teach that lawful civil appointments are good in the sight of God, and that Christians may exercise the office of a magistrate, may judge according to imperial and other existing laws, inflict legal punishments, declare war, take up the military profession, make lawful contracts, hold property, take an oath upon the requisition of a magistrate, marry, and trade.

"They condemn the Anabaptists who forbid the exercise of those civil offices by Christians, and they condemn those who do not place evangelical perfection in the fear of God and in faith, but in abandoning civil offices, because the gospel recommends the righteousness of the heart; it does not however abrogate political institutions, but requires the preservation of them as ordinances of God, and in such ordinances to exercise charity. It becomes Christians therefore to obey their own magistrates and laws, excepting when they command them to do evil, in which case we must obey God rather than men. Acts v.

XVII. "They teach that Christ will appear in judgment at the end of the world, that he will raise the dead, and bestow eternal life and everlasting felicity on his holy and elect people; but he will condemn wicked men and devils to endless torment.

"They condemn the Anabaptists who imagine there will be a termination to the punishment of wicked men and devils; and also others who are dispersing the Jewish notions, that previous to the resurrection of the dead the righteous will occupy a worldly kingdom and oppress the wicked.

XVIII. "Concerning free will they teach that the human will is in a certain sense and in reference to civil concerns and the exercise of reason, free: but it has no efficiency in spiritual concerns without the Holy Spirit, because the natural man does not perceive the things of the Spirit. They are impressed upon the heart by means of the word, through the agency of the Holy Spirit. Augustine delivers the same doctrine in his Hypognosticon, Lib. III. We admit that the will is free in all men who can judge according to reason, not indeed in divine things to begin or go forward independently of God, but only in what pertains to the present life both good and evil. I say good referring to those things which arise out of our natural welfare, as the cultivation of the soil, eating and drinking, friendship, clothing, preparing a residence, marrying, tending cattle, acquiring the knowledge of various arts and whatever pertains to the welfare of the present life; all which things subsisting alone, are conducted without a divine direction