THE DEATH OF LUTHER, 18th February, 1546, aged 63. From Alexander Bower's Life of Luther. THOUGH Luther continued in his original poverty, and had little ambition to interfere in affairs of business, his integrity and high character for judgment induced many persons to apply to him for advice. A dispute had for some time existed between the counts of Mansfeld respecting the brass and silver mines at Eisleben, his Eislebe native place. He had been prevailed on to undertake the difficult task of attempting to compose these differences, and had actually made a journey thither, but without success. The parties now appearing more disposed to reconciliation, he was again induced, notwithstanding his infirmity, to undertake a repetition of the journey. In doing this he complied with the wish both of the counts of Mansfeld and of the elector of Saxony, who had interested himself in the business. That Luther was in a very feeble state will appear from the following extract of a letter to a friend, written on 17th January, 1546, only six days before he set out. "I write to you though old, decrepid, inactive, languid, and now possessed of only one eye. When drawing to the brink of the grave, I had hopes of obtaining a reasonable share of rest, but I continue to be overpowered with writing, preaching, and business, in the same manner as if I had not discharged my part in these duties in the early period of life." Razenberg had some time before prescribed the opening of an issue in his left leg. This was found to afford him considerable relief, and to enable him to walk to Church and to the University to lecture. On going to Eisleben, how ever, he neglected to take proper dressings with him, and, from the pressure of business, unfortunately paid it little or no attention, a neglect which was evidently a cause of accelerating his death. Nothing could be more indicative of Luther's ardour than the undertaking of a journey in the month of January, under such a pressure of bodily infirmities. The river Issel having overflowed its banks, he was five days on the road. His companions were his three sons, John, Martin, and Paul, and his steady friend, Justus Jonas. The counts of Mansfeld rode out, attended by a hundred horsemen, and followed by a crowd of adherents, to the reformed doctrine, to meet the illustrious stranger. Soon after entering Eisleben, Luther suffered an access of extreme debility, a circumstance not unusual with him on engaging in a matter of deep interest. But this attack was more serious than on former occasions. He recovered, how ever, and seemed to enjoy the hospitality which his friends were anxious to show him. His time was past in an attention VOL. III. 7 to his customary hours of daily prayer, in the transaction of the business which had called him to Eisleben, and in cheerful and good humoured conversation. He partook twice of the Lord's Supper, and preached three or four times before the progressive advance of his malady led to the exhaustion of his frame. After passing nearly three weeks at Eisleben, his illness was productive of a fatal termination. He expired, surrounded by friends, and under a full sense of the nature of his situation. A letter, written by Jonas, to the elector of Saxony, a few hours after the occurrence of this melancholy event, gives a clear and faithful account of the circumstances attending it. "It is with a sorrowful heart that I communicate the following information to your Highness. Although our venerable father in Christ, Doctor Martin Luther, felt himself unwell before leaving Wittemberg, as also during his journey to this place, and complained of weakness on his arrival; he was, nevertheless, present at dinner and supper every day in which we were engaged in the business of the counts. His appetite was pretty good, and he used humourously to observe, that in his native country they well knew what he ought to eat and drink. His rest at night also was such as could not be complained of. His two youngest sons, Martin and Paul, were accustomed, along with me and one or two men servants, to sleep in his bed-room, accompanied sometimes by M. Michael Cælius, a clergyman of Eisleben. As he had for some time been accustomed to have his bed warmed, we made it a rule to do this regularly before he retired to rest. Every night on taking leave of us, he was accustomed to say, "Pray to God that the cause of his Church may prosper, for the Council of Trent is vehemently enraged against it." The physician who attended caused the medicines to which he had been accustomed to be brought from Wittemberg; and his wife, of her own accord, sent some others. The affairs of the counts of Mansfeld continued to require his attention every other day, or sometimes at an interval of two days. He was accustomed to transact business for one or two hours, along with Wolfgang, prince of Anhalt, and John Henry, count Schwarzburg. But yesterday, Wednesday, the 17th of February, prince Anhalt, count Schwarzburg, and the rest of us prevailed on him to remain in his study till midday, and to dono business. He walked through the room in his undress, looked at times out of the window, and prayed earnestly. He was all along pleasant and cheerful, but took occasion to say to Cælius and me, "I was born and baptised at Eisleben, what if I should remain and die here." In the early part of the evening he began to complain of an oppression at his breast, and had it rubbed with a linen cloth. This afforded him some ease. A little after he said, "It is not pleasant to me to be alone," and repaired to supper in the parlour. He ate with appetite, was cheerful, and even jocular. He expounded several reniarka ble passages in Scripture, and said, once or twice in the course of conversation, "If I succeed in effecting concord between the proprietors of my native country, I shall return home and rest in my grave." "After supper he again complained of the oppression at his breast, and asked for à warm linen cloth. He would not allow us to send for medical assistance, and slept on a couch during two hours and a half. Cælius, Drachsted, the master of the house, whom we called in along with his wife, the town clerk, the two sons, and myself, sat by him watching till half He then desired that liis bed past eleven. paste might be warmed, which was done with great care. I, his two sons, his servant Ambrose, whom he had brought from Wittemberg, and other servants, lay down in the same room; Cælius was in the adjoining room. At one in the morning he awoke Ambrose and me, and desired that one of the adjoining rooms might be warmed, which was done. He then said to me, "O Jonas, how ill Iam; I feel an oppressive weight at my breast, and shall certainly die at Eisleben." I answered, "God, our heavenly Father, will assist you by Christ, whom you have preached." Meantime, Ambrose had made haste and led him, after he got up, into the adjoining room. He got thither without any other assistance, and in passing the threshold he said aloud, "Into thy hands Icom mit my spirit." He then began to walk about, but in a short time asked for warm linen cloths. Meantime we had sent into the town for two physicians, who came immediately. Count Albert likewise being called, he came along with the countess, the latter bringing some cordials and other medicines. Luther now prayed, saying, "O my heavenly Father, eternal and merciful God, thou hast revealed to me thy Son, our Lord Jesus Christ. I have preached him, I have confessed him, I love him, and I worship him as my dear est Saviour and Redeemer, hitn whom the wicked persecute, acciuse, and blaspheme." He then repeated three times the words of the psalm, "Into thy hands I commit my spirit-God of truth, thou hast redeemed me." Whilst the physicians and we applied medicines, he began to lose his voice, and to become faint; nor did he answer us, though we called aloud to him, and moved him. On the countess again giving him a little cordial, and the physičian requesting that he would attempt to give an answer, he said, in a feeble tone of voice; to Cælius and me, "Yes" or "No," according as the question seemed to require. When we said to him, "Dearest father, do you verily confess Jesus Christ, the Sơn of God, our Saviour and Redeemer," he replied, "Yes," so as to be distinctly heard. Afterward his forehead and face began to get cold, and although we moved him, and called him by name, he gave no answer, but, with his hands clasped, continued to breathe slowly until he expired, between two and three o'clock. John Henry, count Schwartzburg, arrived early, and was present at his death. Though much affected by the loss of him who has been our teacher dur ing twenty-five years, we have thought it proper to give your highness the earliest intimation of his death, that you may be pleased to give us directions concerning the funeral. We shall remain here until we receive them. We pray also that you may write to the count how to proceed. He would like to retain the body in Luther's native country, but he will obey the orders of your highness. We also beg your highness to write to his wife, to Melancthon, Pomeranus, and Cruciger, because you know better how to do it than we. May God, our omnipotent Father, comfort you and us in our afflic tion. "Eisleben, Thursday, 18th Feb. 1546." This affecting letter reached the elector of Saxony on the day on which it was written. He immediately intimiated to the counts of Mansfeld how much he was affected by Luther's death, and requested them to permit the body to be brought away, that it might be buried in the church of All Saints at Wittemberg. Jonas has given a minute account of the removal of the body and of the interment. The day after his death, 19th February, at two o'clock in the afternoon, the body was brought, with great solemnity, into the church of St. Andrew, the largest at Eisleben. It was attended by the prince of Anhalt, the prince's brothers, and many other noblemen, along with a number of ladies of rank, and an immense concourse of the lower orders. Jonas preached the funeral sermon from the fourth chapter of 1 Thessalonians, verse 14th, "If we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him." When he had concluded, the congregation sepa rated, having left the body in the church under the care of ten citizens, who were to guard it during the night. On hearing that the body was to be carried to Wittemberg, Michael Cælius gave a discourse next morning, taking his text from Isaiah lvii. verse 1st. "The righteous perisheth, and no man layeth it to heart-hone considering that the righteous is taken away from 2 the evil to come. He shall enter into peace." After mid-day, all the persons whom we have mentioned, accompanied the body from the church through the city, and beyond the gate. The country. men, assembled by the ringing of bells, came, with their wives and children, with tears in their eyes, to meet the melancholy procession. The body was brought to Halle about five in the afternoon, and was met at the gate by the senators and clergy. The streets of the city were so crowded by the multitude, that the procession moved on with difficulty. The hour was too late for the delivery of a discourse, but a psalm (the 130th) was given out, and sung in solemn harmony by the numerous assemblage. Early next morning, the senate, clergy, and scholars attended the departure of the body. On Monday, 22d, the funeral reached Wit temberg, and was received at the gate by senate, the members of the University, and a numerous body of citizens. From the gate the procession moved, in solemn order, to the church, the prefect of Wittemberg, with the counts of Mansfeld, and their horsemen, leading the way. The body followed in a carriage, and Luther's wife and family, accompanied by his brother James, from Mansfeld, were immediately behind. Nextcame the Rector of the University, and several sons of counts, princes, and barons, who were students at Wittemberg. Pontanus, Melancthon, Jonas, Pomeranus, Craciger, and other el. der ecclesiastics, now appeared, and were succeeded by the professors, the senators, the students, and the citizens. An immense crowd of the lower orders followed in the rear. The body was deposited in the church, on the right of the pulpit. After the singing of hymns, Pomeranus ascended the pulpit, and delivered an excellent discourse. When he had concluded, Melancthon pronounced a funeral oration, which, while it bore affecting marks of his personal sorrow, was intended to afford consolation to others, and to alleviate the grief of the Church. These melancholy offices being performed, the body was committed to the grave by several members of the University. A stone was placed over the grave, with a plain inscription, expressive merely of the name and age. A picture of Luther, and an epitaph, were afterward affixed to the wall by order of the University. Lutheri: ΕΡΙΤΑΡΗ. Continet hic tumulus Martini membra Nosse sat hoc fuerat: sed tamen ista lege, FOR THE CHRISTIAN JOURNAL. IN M'CRIE's life of KNOX is the following interesting statement :-" On a day fixed for the purpose, Rough preached a sermon on the election of ministers, in which he declared the power which a congregation, however small, had over any one in whom they perceived gifts suited to the office, and how dangerous it was for such a person to reject the call of those who desired instruction. Sermon being ended, the preacher turned to Knox, who was present, and addressed him in these words: Brother, you shall not be offended, although I speak unto you that which I have in charge, even from all those that are here present, which is this: In the name of God, and of his Son Jesus Christ, and in the name of all that presently call you by my mouth, I charge you that you refuse not this holy vocation, but as you tender the glory of God, the increase of Christ's kingdom, the edification of your brethren, and the comfort of me, whom you understand well enough to be oppressed by the multitude of labours, that you take upon you the public office and charge of preaching, even as you look to avoid God's heavy displeasure, and desire that he shall multiply his graces unto you.' Then addressing himself to the congregation, he said, 'Was not this your charge unto me? and do ye not approve this vocation? They all answered, 'It was; and we approve it." Abashed and overwhelmed by this unexpected and solemn charge, Knox was unable to speak, but bursting into tears, retired from the assembly, and shut himself up in his chamber. His countenance and behaviour from that day, till the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth from him, neither had he pleasure to accompany any man for many days together." Shortly after the author remarks: "We are not, however, to imagine, that his distress of mind, and the reluctance which he discovered in complying with the call which he had now received, proceeded from consciousness of its invalidity, by the de fect of certain external formalities which had been usual in the Church, or which, in ordinary cases, might be observed with propriety, in the installation of persons into sacred offices. These, as far as warranted by Scripture, or conducive to the preservation of decent order, he did not contemn: his judgment respecting them may be learned from the early practice of the Scottish reformed Church, in the organization of which he had so active a share. In common with all the original reformers, he rejected the necessity of Episcopal ordination, as totally unauthorized by the laws of Christ; nor did he regard the imposition of the hands of Presbyters as a rite essential to the validity of orders, or of necessary observance in all circumstances of the Church." Again, " I will not say that Knox paid no respect whatever to his early ordination in the Popish Church, (although, if we credit the testimony of his adversaries, this was his opinion ;) but I'have little doubt that he looked upon the charge which he had received at St. Andrews, as principally constituting his call to the ministry." Hence it appears, that the founder of the Reformed Church of Scotland did not regard imposition of hands, even those of Presbyters, "essential to the validity of orders." He "looked upon the charge which he received at St. Andrews," (which is detailed in the first of the above extracts,) " as principally constituting his call to the ministry," although he had received the imposition of hands in the Roman Church, the source of the ministry of all the original reformers. The "external formalities" in which his ordination at St. Andrews was deficient, must have included, principally, the laying on of hands; for, it is added, that these formalities " might, in ordinary cases, be observed with propriety." This would not have been conceded of any of the superstitious rites added by the Church of Rome to that simple act. The want of these formalities was not deemed by the reformer to affect the validity of his orders. We are referred to " the early practice of the Scottish Reformed Church," for an illustration of the sentiments of Knox. Here is something more than an intimation that early ordinations in that Church were administered without 'the laying on of hands.' Let me now trouble the reader with one or two extracts from other sources. "A person who is not ordained to office by a Presbytery, has no right to be received as a minister of Christ."* "It is only so far as any succession flows through the line of Presbyters, that it is either regular or valid. It is the laying on of the hands of the Presbytery, that constitutes a Scriptural ordination.' Now, either Knox knew the principles " of the Scottish Reformed Church, in the organization of which he had so active a share," better than the last mentioned respectable writers, or he did not. If he did, then they are narrowing the entrance to the ministry which she has left so broad, as to admit all, who, with "gifts suited to the office," receive the call of a congregation to become their pastor. If the converse be true, then, upon the principles of the two last quotations, it is uncertain whether the Church of Scotland has a valid ministry; or, at least, whether such a ministry is not mingled with a spurious one. For the founder of that Church evidently denied the necessity of imposition of hands; and it is more than probable that its " early practice," as well as his own, was more or less affected by his sentiments on this subject. L To the Publishers of the Christian Journal. GENTLEMEN, In the abstract of the proceedings of the Convention of this Diocess, published in your second number for December last, (p. 378,) notice is taken of the Bishop's presenting to the Convention the Missionaries' Report, as "from the Committee of the Protestant Episcopal Society for Propagating the Gospel." * Dr. M'Leod's Ecclesiastical Catechism, p. 29. † Dr. Miller's Letters, p. 347. It This is an error of the press. A SUBSCRIBER. New-York, March 11, 1819. pear, so an opinion likewise prevailed, that the world should be first prepar ed for his reception, in some extraordinary manner. But wrong ideas of his appearance and kingdom introduced mistakes with ragard to the person who should precede and proclaim him. According to the notions then current, occasioned by applying to his first advent the prophecies which belonged to his second, Messiah was to come in power and majesty, to confer on the sons of Jacob dominion over the Gentiles, and make Jerusalem the metropolis of the world. And by misunderstanding this prediction of Malachi,. they had imagined, that Elijah the Tishbite, should return from heaven, as his precursor. For this reason is was, that when the sanhedrim sent a message to St. John, desiring to know whether he were Elias? he answered, "I am not: not the Elias by them intended and expected. But that St. John was the person foretold by Malachi, under the name of Elias, we have the declarations of our Lord himself to his own disciples, "Elias is indeed come;" and to the Jews, "If ye will receive it, this is Elias which was for Considerations on the Life and Death to come. He that hath ears to hear, of St. John the Baptist. (Continued from vol. ii. p. 374.) SECTION IV. Considerations on the Prophecies relative to St. John in the Old Testa ment. BEFORE we proceed to view the Baptist in the exercise of his ministry, it will be proper to look back to the predictions in the Scriptures of the Old Testament, concerning his office and character. We shall begin with that remarkable one, "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."* As there was amongst the Jews a general expectation of Messiah's appearance, at the time when he did ap let him hear."t By these expressions it was evidently Christ's intention to put his hearers upon the search after something more than the words, in the bare letter of them, might seem to contain. He directed them to go deeper into things, to study with attention the mission of the Baptist, his office and character; to compare together persons, times, and events; and so to discover, in what sense John was Elias, and why Malachi had given him that appellation. But if they did this, and were once brought, in the person of John, to acknowledge Elias, who was to precede the Messiah, they must necessarily, in the person of Jesus, acknowledge the Messiah, whom Elias was to precede. And therefore, as they were obstinately resolved not to own the Master, Christ knew they would not recognize the servant, or receive this saying concerning hin. Thus when the chief priests and elders * Mal. iv. 5, 6. * Mark ix. 13. † Matt. xi. 14. |