Who was Martin Bucer?

18 Here I close my quotations from Peter Martyr, the Professor of Divinity at Oxford. I have but few remarks to make upon these men. That they were honoured and blessed in the churches, is beyond controversy with those who are acquainted with the history of the Reformation in Germany, where Bucer was greatly blessed and looked up to for his moderation and depth of scriptural knowledge: or with that of the Reformation in Italy, where Peter Martyr took an active and leading part — we might almost say, save the preaching of Ochinus at Naples, the leading part; till the persecutions which hung over the Church drove him from Italy. Bucer, I may add, was converted by hearing Luther.

This Bucer was a man highly esteemed for his moderation and powers, and, having long resided at Strasbourg, was therefore invited over to assist in settling the Reformation in England, and was accordingly appointed Professor of Divinity at Cambridge. He had a very important share in the settlement of the English Liturgy, which was translated into Latin on purpose that he might revise, give his opinion and corrections; and many and material alterations were made accordingly at his suggestion and by his advice. In fact, this may be said to have been the formation of the Liturgy, or Book of Common Prayer: and from its validity the whole validity of the English succession hangs. For King Edward's first book was in truth (what King James was pleased, while a Scotch king, to designate the present Liturgy itself) little more than "an ill said mass": but in this it assumed substantially its present form. There were alterations in Queen Elizabeth's book, as since also; of which some have approved, some thought that they were to conciliate the then Papists. But anyone who will take the trouble of comparing them, will see that the second book of King Edward may be considered substantially as the settling of the Liturgy. Moreover, all the first bishops of Queen Elizabeth were ordained according to this book; that is, on the principles of episcopal succession, in effect, all: and (some having called in question the validity of their ordination, it having been abolished by Queen Mary, and not legally revived) an act of parliament was passed against those who should dare to impugn the validity of what was done under that book.

10 One circumstance or two more may be mentioned to shew the estimation of Bucer, and, if need be, his intimate connection with Cranmer. It was by Cranmer he was invited into England: and, receiving triple the usual stipend during his life at Cambridge, he was buried in the University Church, the vice-chancellor ordering the members of all the colleges to attend his funeral.

Here then closes what specially relates to Bucer, invited over by Cranmer to assist in settling the Reformation here. And having borne a very prominent part in the completion and settling of the Liturgy, he died, after exercising the office of Divinity Professor at Cambridge till his death; honoured in it as an eminent instrument in the establishment of the Church of England, when her faith was to be formed and her services arranged.

Martin Luther, the one whom the Spirit of God is especially using, stands before us the most central and the most prominent figure. In his situation of peculiar danger, he might think that he was almost done; but God was gathering around him some of those distinguished men who early declared their entire sympathy with his position, and engaged all their powers in its defence. In the year 1518 Philip Melancthon was appointed professor of Greek in the university at Wittemberg; and from that period he became the intimate friend and the faithful fellow-labourer of the Reformer, even to the end of his life. Oecolampadius, professor at Basle, Ulric Zwingle, doctor of divinity at Zurich, Martin Bucer, and many others, did a gracious providence raise up just at this time, who have ever since been numbered among the most illustrious instruments of the Reformation.

Five doctors replied to Luther, but with moderation; all were interested and listened with attention, some were certainly helped and blessed. The truth was spreading. Seeds were then sown which sprang up after Luther had returned to Wittenberg. Among those who benefited by this discussion was Martin Bucer, who afterwards took a prominent place among the Reformers.

In the universities the influence of the protector's government was also felt; and while Oxford was profiting by the wise and godly instructions of Peter Martyr (an Italian reformer who had been invited over by the University), Cambridge was privileged in the possession of two such men as Martin Bucer and Paul Phagius, also foreigners.

Calvin proceeded to Basle and thence to Strasburg, to which he had been earnestly invited by the pastors of that city, Bucer and Capitol. He was immediately appointed a professor of divinity, and pastor of a congregation composed of French refugees. Nothing could speak more solemnly of the fierceness of the persecution which was at that time raging in France than the fact that about fifteen thousand French exiles gathered around Calvin to hear the gospel in their native tongue. And if fifteen thousand were found in Strasburg alone, what numbers besides must have fled to England, Germany, and other places! Here Calvin laboured in preaching and writing for three years. The advanced state of society, a more polished congregation than the one he had left in Geneva, suited his taste, and was as balm to his wounded heart. He republished his Institutes, much enlarged, wrote his commentary on the Epistle to the Romans, and a treatise on the Lord's supper.

So happy was the stern severe disciplinarian in Strasburg, that he consented to marry if his friends could find for him a suitable wife. The first lady that was named was of noble birth and richly dowered; but Calvin objected to marry one above his own degree, still, if the lady would consent to learn the French language, he would give his final answer; but this the lady refused to do, and that was the end of the first nomination. Another lady was proposed, and Calvin, in this case, made certain advances himself, but, happily, he discovered in time sufficient reasons for not going farther. At last, by the advice of his friend Bucer, he married Idolette de Bure, a widow of deep piety and christian courage. The reader will readily recall and contrast the impulsive, hasty, and unseasonable marriage of Luther, with the matrimonial negotiations of Calvin, so characteristic of the two great Reformers.*

"In that case," replied Bucer, "it were folly to ask you to recognize us as brethren. We think that your doctrine strikes at the glory of Jesus Christ, who now sits at the right hand of God. But seeing that in all things you acknowledge your dependence on the Lord, we look at your conscience, which compels you to receive the doctrine you profess, and we do not doubt that you belong to Christ."

"Well, doctor," answered Bucer, "if you refuse to acknowledge as brethren those who differ from you in any point, you will not find a single brother in your own ranks."

A considerable amount of truth was kept before the mind of that august assembly for nearly six months. This was an immense point gained. Many dignitaries both in church and state heard the pure truth of God for the first time. Besides the great Confession of the Lutheran churches, two others were presented to the diet. One was sent by Zwingle, the other was called the Tetrapolitan, deriving its name from having been signed by the deputies of the four imperial cities, Strasburg, Constance, Memmingen, and Lindau. Bucer has the credit of drawing up the Tetrapolitan, as Melancthon has of the Lutheran Confession. Thus God had ordained that the truth should be established by three noble confessions. They were substantially the same as to the great fundamental truths of the word of God; they only differed on the doctrine of the real presence, or, concerning the manner in which Christ's body and blood are present in the Eucharist.