eformation. Thus, writing to Luther under date August 29,
1530, his satellite, Melanchthon, has the candour to admit that the
Imperial cities "care not for religion, for their endeavour is only
toward domination and freedom." As the principal town of Westphalia at
this time may be reckoned the chief city of the bishopric of Muenster,
this important ecclesiastical principality was held "immediately of
the empire." It had as its neighbours Ost-Friesland, Oldenburg, the
bishopric of Osnabrueck, the county of Marck, and the duchies of Berg
and Cleves. Its territory was half the size of the present province of
Westphalia, and was divided into the upper and lower diocese, which
were separated by the territory of Fecklenburg. The bishop was a
prince of the empire and one of the most important magnates of
North-western Germany, but in ecclesiastical matters he was under the
Archbishop of Koeln. The diocese had been founded by Charles the Great.

Owing to a succession of events, beginning in 1529, which for those
interested we may mention may be found discussed in full detail in
_The Rise and Fall of the Anabaptists_ (124-71), by the present
writer, the extreme wing of the Reformation party had early gained the
upper hand in the city, and subsequently became fused with the native
Anabaptists, who were soon reinforced by their co-religionists from
the country round, as well as from the not far distant Holland; for it
should be said that the Dutch followers of Hoffmann and Matthys had
been energetic in carrying their faith into the towns of Westphalia as
elsewhere. Without entering in detail into the events leading up to
it, it is sufficient for our purpose to state that by a perfectly
lawful election, held on February 23, 1534, the Government of Muenster
was reconstituted and the Anabaptists obtained supreme political
power. Hearing of the way things were going in Muenster, Matthys and
his followers had already taken up their abode in the city a little
time before. The cathedral and other churches were stormed and sacked
during the following days, while all official documents and charters
dealing with the feudal relations of the town were given to the flames
during the ensuing month. Both the moderate Protestant (Lutheran) and
the Catholic burghers who had remained were indignant at the acts of
destruction committed, and openly expressed their opposition. The
result was their expulsion from the city; the condition of being
allowe