assembled at Smalcald, and entered into a solemn league, commonly known by the name of the league of Smalcald, for the support of their religious liberties, and resolved to apply to the kings of France, England, and Denmark, for protection.

44. These preparations for defence made no small impression upon the emperor; besides, he was at this time considerably perplexed in consequence of an attack upon his dominions by the Turks, which rendered a rupture with the Protestant princes extremely unpleasant. Hence, he was induced to conclude a treaty of peace with them at Nuremberg, in 1532, by which the decrees of Worms and Augsburg were revoked, and the Lutherans were left to enjoy their rights till the long promised council should assemble, and decide the mighty controversy.

This religious truce, concluded at Nuremberg, inspired all the friends of the refor mation with vigor and resolution. It gave strength to the feeble, and perseverance to the bold. The secret friends of the Lutheran cause were induced to come forward; and several states openly declared on the side of Protestantism, to the great mortification of the Roman pontiff and the papal advocates.

45. The peace of Nuremberg was followed by an event, which was injurious to the cause of religion in general, and to the reformation in particular. This was a second (for an account of the first, called the war of the peasants, see Sec. 33,) commotion, caused in the year 1533, by a fanatical set of anabaptists, who came to the city of Munster, in Westphalia, pretending to have received a commission from heaven to destroy all civil institutions, and to establish a new republic. Having taken Munster, they began a government conformable to their notions of religion. Their reign, however, was short; for in the year 1535, the city was retaken by the bishop of Munster, assisted by several German princes. Many thousands of this deluded people were destroyed in all parts of Germany; and an end here put to the sect; but their principles relating to baptism took deep root in the low countries, and were carried into England.

The peculiar doctrine of this people, from which they derived their name, related, as already noticed, (Sec. 33,) to baptism. This rite they administered only to adults, and not by sprinkling, but by immersion.

Their principal leaders, at this time, were John Matthias, a baker, and John Boccold, a tailor; both of whom appear to have been under the strongest delusions. The tumults and seditions which they caused, required the strong and decisive interposition of government. Accordingly, the royal forces were called forth from various quarters, and a combat ensued. In this, Matthias, who headed the fanatics, was successful; and so elated was he, that taking only thirty men with him, he sallied forth, declaring that like Gideon he would smite the host of the ungodly. A speedy death awaited him and his associates.

Upon his fall, Boccold assumed the command; and, in his excesses, far surpassed his predecessor. He pretended to receive divine revelations, and went naked through the streets, crying with a loud voice, "that the kingdom of heaven was at hand." In the year 1535, the city of Munster was taken from them, and most of this people then were slain. Boccold was made a prisoner, and exhibited as a show in several of the cities of Germany; after which he was put to death, in a manner the most barbarous.

The conduct of this people must not, for a moment, be justified. They were exceed. ingly wild, and some of the opinions which they adopted, led to the greatest extrava gances. But, on the other hand, they were persecuted in a manner the most cruel. The conduct of these anabaptists at Munster drew upon the whole body, in all parts of the empire, heavy marks of displeasure, from the greatest part of the European

princes. Thus the innocent and the guilty were involved in the same terrible fate, and prodigious numbers were devoted to death in the most dreadful forms.

To the reformers, these scenes were deeply painful. They could not justify these anabaptists. They condemned their turbulence, and pitied their delusion; yet they could not believe the papists authorized in the sanguinary measures they adopted. On the other hand, the papists looked, or pretended to look, upon the anabaptists, as the followers of Luther; and believed their excesses to be the result of the principles which he had inculcated, in relation to religious liberty.

46. During the above transactions an event occurred, which, although it did not at first promise much, laid the foundation for the most happy consequences. This was the overthrow of the papal power in England, about the year 1534, through the influence of the reigning monarch, Henry VIII., in consequence of the refusal of the pope to grant to that prince a divorce from his wife, in order that he might be espoused to another person.

Henry was a man of distinguished abilities, but notorious for his violent passions, and beastly vices. At the beginning of the reformation, he had enlisted against it, and even himself wrote a book in opposition to Luther, which so much pleased the pope, that he bestowed on him the title of Defender of the Faith. But in a few years, he shewed full well how little entitled he was to this honorable appellation.

The wife of Henry, at this time, was Catharine of Arragon, his brother's widow, and aunt to Charles V. She was a lady somewhat older than himself; but with whom he had lived, upon good terms, for several years, and by whom he had several children.

For reasons which do not distinctly appear, but probably from affection to another lady, he began to entertain doubts of the lawfulness of his marriage, as Catharine was the widow of his brother. At the same time, he was captivated by the charms of Anne Boleyn, a young lady of great personal attractions; who had lately been introduced to the court, as maid of honor to the queen.

Determined, at length, to raise her to the dignity of queen, Henry applied to the pope for a divorce from Catharine. But the pope, with much reason, dreaded the resentment of Charles V., the uncle of the queen, should he sanction a measure so much to her disgrace. Under various pretexts, he contrived, therefore, to delay an answer to the request; but at length, urged by Charles, he pronounced the marriage with Catharine lawful, and thereby forbid the intended contract with Anne, the object of the king's affections.

While the pope was deliberating on the course he should take, and before his final answer was given, Cranmer, a secret friend of Luther and the reformation, advised the king to consult the universities of Europe. This accordingly was done, and the result was, that in the judgment of a majority of the universities, Henry's marriage with Catharine was unlawful, and that he was at liberty to espouse another.

Exasperated at the decision of the pope, Henry determined to take advantage of the judgment of the universities, and was united to the object of his affections. At the same time, he resolved to make the court of Rome feel the weight of his resentment. Accordingly, he caused himself to be declared supreme head of the Church of England; and from this time, the papal authority in England, in a great measure, ceased.

47. The progress of the reformation in England, during the life of Henry, was slow. The principal alteration consisted in the removal of the supremacy from the pope to the king; the dissemination of the Scriptures, and the suppression of the monasteries. In most other respects the Romish superstition remained untouched; and great severity was exercised against such, as attempted to advance the reformation beyond what the king prescribed.

Happily for the cause of truth, Henry elevated to the see of Canterbury, Thomas Cranmer, a man of distinguished learning, whose mind being opened to a just view

of the great doctrines of the Scriptures, laboriously forwarded the cause of the refor mation. And in this he was assisted by the new queen, Anne Boleyn.

Convinced of the importance of a general dissemination of the Scriptures, Cranmer persuaded the king, in the year 1534, to order a translation to be begun. This was accordingly effected, and the Bible was read in many of the Churches, to which multitudes flocked to hear it.

Having accomplished an object of this importance, Cranmer next directed his attention to the suppression of the monasteries. These were, at this time, exceeding ly numerous, and possessed immense wealth. They, moreover, exerted no small influence in respect to learning and religion; and while they existed, it was apparent that ignorance and superstition would exercise a lordly power over the land.

To this proposal, Henry acceded. The monks were his enemies, and, under the pretext of their immorality, he was willing to lay hold of their wealth. In the year 1535, Cranmer commenced the visitation. The result of this investigation was highly unfavorable to these institutions; they were represented as nurseries of idolatry, cruelty, intemperance, and incontinence, and worthy only to be broken up.

Upon this, an order was issued for the suppression of the lesser convents; three hundred and seventy-six of which were destroyed, by which Henry acquired £10,000 in plate and movables, and an annual income of £30,000. About ten thousand ejected friars were thrown upon government to support; many of whom were introduc ed, from economy, into vacant benefices; and these hosts of disquieted papists, and enemies of innovation, became connected with the Church.

Another inquiry was not long after instituted into the character of the larger monasteries, and their suppression followed. From 1537 to 1539, six hundred and fortyfive monasteries were destroyed, besides ninety colleges, more than two thousand chantries, and five chapels, and ten hospitals; and all their wealth, their lands, silks, jewels, &c., flowed into the royal coffers.

The conduct of Henry was no sooner reported at Rome, than he was denounced as an opponent of Christ's vicar on earth; his title of "Defender of the Faith," was withdrawn. He was, moreover, excommunicated, his kingdom laid under an interdict, and he himself cited to appear at Rome. To the lofty spirit of Henry, however, these ravings of the pope were only as an idle wind.

Henry died in the year 1547. In order to see how far reform had advanced at this time, it is only necessary to look at the principal grounds of dispute, and the light in which they then stood. These were, 1, papal supremacy; 2, infallibility; 3, reading the Scriptures in an unknown tongue; 4, indulgences; 5, image worship; 6, transubstantiation; and 7, the denial of the cup to laymen. Of these, the four first were corrected; the fifth was modified; but the last two were still corrupting the national creed. Although all was not done which was desirable, ground was secured which was afterwards converted into a means of acquiring advantages.

48. It belongs to this place to introduce to the notice of our readers another celebrated reformer. This was John Calvin, a Frenchman, who,

in the year 1534, forsook the fellowship of Rome, and relinquished the charge of the chapel of la Gesine, and the rectory of Pont l' Eveque; sometime after which (1541) he settled at Geneva, where, by his preaching, his

writings, and his correspondence, he greatly advanced the Protestant cause, and was the author of that form of Church government, which is termed Presbyterian. He became the head of a numerous sect of Christians, who, adopting many of his religious sentiments, were denominated Calvinists. Calvin was born at Noyon, in Picardy, July 10th, 1509. He received his early education at Paris; and being designed by his father for the Church, at the age of twelve was presented to the chapel of la Gesine, in the Church at Noyon.

Some time after, his father changed his resolution respecting his son, and put him to the study of law. In 1534, Calvin finally forsook the communion of the Roman Church, and, becoming interested in the doctrines of the reformation, espoused that cause, and began to forward it in the city of Paris.

Francis I. was, at this time, the reigning monarch. Highly incensed with the conduct of the advocates of the reformation, he ordered several of them to be seized. Calvin, at this time, narrowly escaped; being protected, as were many of the Protes tants, through the influence of the queen of Navarre, the sister of Francis, and a decided friend of the reformation.

At this time, Calvin deemed it expedient for his safety to retire to Basil, where, in 1535, he published his "Institutions of the Christian Religion," which he dedicated to Francis, and in which he aimed to shew, that the doctrines of the reformers were founded in Scripture, and that they ought not to be confounded with the anabaptists of Germany.

Subsequently to the publication of his Institutes, happening to pass through Geneva, he was so pressed by the two distinguished reformers, Farel and Viret, that he consented to settle at Geneva, and assist them in their labors. Accordingly, in 1536, he ber ame both minister and professor of divinity there.

The severity of Calvin's doctrines and discipline, not long after, became highly offensive to the people of Geneva, who raised a storm of persecution against him and his companions; in consequence of which they were obliged to leave the city. Calvin retired to Strasburg, where he established a French Church, and became professor of theology.

During his residence at Strasburg, Calvin continued to give many proofs of affec tion for the Church at Geneva. After two years, many of his enemies there being either dead, or having removed, he was invited to return to his former charge. Ac cordingly, in 1541, he again took up his abode at Geneva, where he continued till his death, which happened in 1564.

Calvin founded a seminary at Geneva, which obtained a legal charter, and continued to flourish under his presidency and direction, until his death. In the literary pursuits of this college, he was assisted by the celebrated Theodore Beza, and other eminent men.

The character of Calvin stands high among the reformers. Next to Luther, he accomplished more for the reformation, than any other individual. He early exhi bited specimens of mental greatness, and, as his intellectual powers developed themselves, it was apparent that he was destined to take a high rank among his contempo raries.

The ardor with which he pursued his studies was unremitted; and at the age of twenty-two, Scaliger pronounced him to be "the most learned man in Europe." The writings of Calvin had a salutary effect upon the Romish Church. By the exposure of her pollutions, her shame was excited, and she abandoned some abuses in doctrine and discipline.

The reformed Churches in France adopted his confession of faith, and were model. ed after the ecclesiastical order of Geneva. The liturgy of the English Church was revised and reformed by his means. In Scotland and Holland, his system was adopted, and by many Churches in Germany and Poland; indeed, every country, in which the light of the reformation had made its way, felt the influence of his powerful mind. But at Geneva, as a central point, "he was the light of the Church, the ora cle of the laws, the supporter of liberty, the restorer of morals, and the fountain of literature and the sciences."

One stain attaches itself to the character of Calvin, and, indeed, was the grand defect of most of the active reformers, as it was, also, of the opposers of the reforma.

tion; this was a spirit of intolerance. Calvin has been accused of being the means of the death of Servetus, a learned Spaniard, who was condemned to be burnt alive in the year 1553, on account of his doctrines, in relation to the Trinity. That Calvin persecuted Servetus, and so far acted contrary to the spirit of the Gospel, must be admitted; but that he exercised so arbitrary a control over the destiny of this unfortunate individual, as some have attempted to prove, we have much reason to doubt. In the last, and trying scene of life, the Christian virtues of Calvin shone with uncommon splendor. He took leave of the ministers of the Church and magistrates of the republic, like a father departing from his family; he acknowledged his own weakness, and admonished them of theirs. In the full possession of his reason, he continued speaking, till, without a struggle, he ceased to breathe.

49. The peace of Nuremberg, (Sec. 44,) though favorable to the cause of the reformation, was far from putting the religious world at rest. This better state of things, it was supposed, could be effected only by a general council; and Charles V. was unremitted in his efforts to induce Clement VII. to convene one. Wearied by the importunity of the emperor, Clement, at length, reluctantly named Mantua, in Italy, as the place of meeting; but before it was assembled, he was summoned to his great account, A. D. 1534.

50. Paul III. succeeded Clement in the pontificate. His accession inspired the emperor with fresh hopes, in respect to the assembling of a council, and his wishes were accordingly repeated. Paul early proceeded to take measures for calling the long expected council at Mantua; but the Protestants of Germany refused to have their disputes settled in Italy.

51. The prospect of a general council becoming thus doubtful, Charles resolved, if possible, to remedy the evil, by ordering a conference at Worms, between the most distinguished persons engaged in the great controversy. Accordingly, in the year 1541, Eckius and Melancthon disputed for several days, but without coming to any point.

52. Under these circumstances, Paul was prevailed upon to announce his intention to call a council, and the place nominated was Trent. This place, though within the German territory, was not satisfactory to the Protestants. The resistance of the Protestants awakened the wrath of Charles, who now declared war against all those powers which should refuse to assemble at Trent, or to abide by the decision of that council.

53. While the affairs of the Protestants were in this perplexed state, and a gloomy prospect lay before them, Luther died in peace, at Isleben, his native place, on the 18th of February, 1546.

The death of Luther occurred at a time, when his presence and counsel appeared essential to the cause of the reformation. The state of things was extremely unsettled; and the opposers to the reformation were looking forward, with strong anticipations, to a signal triumph. But God was now about to teach his friends that the cause was his own, and that he could employ more instruments than one to accomplish his purposes.

It was an occasion of joy to the friends of the reformation, that Luther, after a life of so much trouble and opposition, should be permitted to end his days in peace, in his native place, and in the midst of his friends. He died as a Christian would wish to die-with a full apprehension of his situation, and filled with the consolations of that religion which he had espoused, and for which he had suffered so much.

Luther was not without his defects. In his natural temper he was ardent, and sometimes overbearing. But the turbulence of the times, the masculine character of