inconsiderable reputation have even asserted, that, as he drew near his end, and was more deeply impressed with the awful thought of appearing before the divine tribunal, he approximated more and more to some of the leading doctrines of Luther, particularly that of justification by faith and it is certain that, after his decease, some of those who had been his latest confidential attendants suffered as heretics.' Dr. M'Crie, however, seems but too clearly to have shewn that these agreeable presumptions of a change in Charles's mind are unsupported by fact: that, instead of being more favourably disposed, he became more averse to the protestants in his latter days; and that, so far from repenting of the conduct which he had pursued towards them, his only regret was that he had not treated them with greater severity." He said, he ought" to have forgotten his word," passed to Luther at Worms, "and avenged the injury he (the reformer) had done to God." 2-Charles died September 21, 1558, at the age of 58 years. A. D. 1555. religion. During all this period but little presents itself State of real to gratify the taste of the spiritual mind, in quest of the interior history of the true church of Christ. Scenes of warfare and ambitious conflict, where the minds of men are kept in a state of constant excitement, and the affairs of religion are controlled by mere secular characters, in subservience to their own selfish designs, must be deplorably unfavourable to the growth of piety. "The fruit of righteousness is sown in peace 1 See Milner, v. 462 (1058-9). Contin. of Sleid. 23, 35. Camerar. Vit. Mel. 358, note. F. Paul, 390. Burnet, Hist. Ref. iii. 253. Bayle, Art. Charles V. M'Crie's Reformation in Spain, p. 246-250. XI. CHAP. of them that make peace:" and we cannot be sufficiently thankful for a settled state of society. At the same time, let us take care that we do not abuse the repose, and the opportunity it affords us, to become in another way "mindful of earthly things," and to seek our rest and portion here below. Still however we may trust that, at the period under review, many pious pastors were feeding their flocks, and many humble souls were trained up for heaven, at a distance from the din and bustle of the transactions which fill the page of history. The correspondence of Melancthon furnishes us with the most pleasing traces of this kind that we are acquainted with, for the whole era of the present volume, as far as it relates to the Lutheran church: and from his writings we shall now proceed to lay several extracts before the reader. Extracts from Melancthon the church. 1548. On two contending pastors at Zwickau he pathetically urges the cultivation of harmony and on peace in mutual affection, and thus beautifully describes the effect of peace within the church, in troublous times. "Under all troubles, public and private, it is an unspeakable relief to the hearts of men to see the church where they live in a state of tranquillity. The mind of man chiefly finds repose in prayer to God, which is greatly hindered and interrupted where discord is even within view. Now, since public calamities at the present time greatly afflict numbers, it behoves every pastor to keep his church, as much as possible, like a safe harbour, in which the distressed people may take refuge, and be refreshed by communion with God." Referring therefore to the disagreements of these persons, which had but trifling causes, and yet were of very dangerous tendency, he acknowledges that he and his friends had no authority to dictate: they assumed A. D. 1555. His exhortations on various pious ministers, On the from the time when the Interim was first pro- ministers. 1 Epist. i. 102. Consil. ii. 74-76. duties of XI. CHAP. jected, to maintain their posts, and go on undismayed in their work as long as they possibly could do it, are interesting and edifying. He counsels Pfeffinger of Leipsig, and John Matthesius, in such circumstances to avoid not only political discussions, but all doubtful points of theology; to denounce the sins, both of princes and people, as the cause of the existing calamities; to inculcate repentance, reconciliation with God, and the duty of prayer; to direct men to the true source of consolation; to shew them the difference between devout and superstitious worship, and thus to fortify their minds against the corruptions which some might introduce; to reprove those who would inflame the different parties one against another; to move all to sympathise with the sufferers; and to exhort persons in authority to adopt peaceable counsels. And, with respect to the event of their labours directed to such ends, he quotes the words of the Psalm, "He that now goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." "I am convinced,' he elsewhere says, "that in this world the true heavenly doctrine will ever have to maintain a conflict with errors and corruptions, and that those who uphold the cause of divine truth will be under the cross, and suffer for their principles. From the beginning of the world it has been so and holy and enlightened men know that these things must be borne."1 On the difficulties of prayer. In a paper on the question, which it appears embarrassed some persons, of offering public prayers for the emperor, while he was waging war against them, he makes some fine observa 1 Ep. i. 90. iji. 105. Consil. i. 664-5, ii. 4, 29. 66 tions on the difficulties attending true prayer. First, we have to get our minds impressed with just sentiments concerning God-that he will hear prayer-and on what grounds he will hear it. And this is difficult.-Then the real exercise of faith is still more difficult: to draw near to God when our sins would deter us, and drive us to a distance; and to expect help when we are destitute of all visible protection. Next comes the due consideration of our own wants, and of those of the persons for whom we are to pray. Now to apply the mind to so many topics, and at the same moment to be afflicted, and to relieve our affliction by the exercise of faith-experience shews all this to be most difficult. Yet, whenever the devout mind calls upon God under a genuine conviction of its sins and its wants, these several things are necessary: and the prayer in which they concur is the effectual one. There is great need, therefore, for ministers to admonish their people upon these topics. "We must first learn to pray for ourselves: then follows (what presents another difficulty,) a due regard for the wants and the afflictions of the church to implore of God that he would rule and direct its pastors; would protect and guide all that are engaged in the study of his truth; would bring discords and divisions to an end; would repress hypocrites and the wise men of this world-who care nothing for religion; and would manifest his favour to the truly pious and righteous. "Another subject of difficulty remains-a proper concern for the commonwealth; its sufferings, its wars, the discords of its rulers, the wants of our own and of other countries.", He then makes some distinctions, and adverts to A. D. 1555. |