RELIGIOUS CEREMONIES.

and

13.

of sensual and ignorant people. Christendom was filled with Ch.1. images of saints and martyrs, who, by their virtues, had once A. D. excited the veneration of past ages. Even their bones and 1400 relics were supposed to have a mysterious value, which was to exaggerated by the priesthood, in order to secure contributions 1500. and alms. These were sold like articles of merchandise, and became abundantly lucrative. Though perhaps originally Relics intended to stimulate devotion, they were now shame- images. lessly perverted to selfish purposes, and served only to degrade the popular mind. Intercessions by favourite saints. were regarded as of great efficacy in propitiating the Deity, and securing forgiveness of sins. Prayers to the Virgin were deemed of especial merit, and a mortal woman was raised by the superstitious enthusiasm of ignorant worshippers to the throne of the Eternal.

ceremo

The worship of God was in a language the people could not Imposing understand, yet rendered imposing by innumerable ceremonies which appealed to the senses. The gorgeous dresses nies. of the priests, the rich altars, the precious vessels of silver and gold, the wax candles, and the exciting chants of the service, all diverted the minds of worshippers from the legitimate object of devotion, and made them forget their most obvious duties. Preaching was almost entirely neglected, except on great festivals, or on occasions when temporal interests were at stake. The sermons of the clergy were generally frivolous, and ill adapted to satisfy spiritual wants.

ish

frauds.

In addition to all this, a vast number of superfluous minis- Monkters of religion were supported in idleness and pomp. There were continual additions made to the different orders of monks, who, pretending to superior sanctity, consumed the revenues of the people. They forged innumerable weapons of servitude, invented degrading legends, and stimulated a spirit of superstition. But as they were uniformly the most efficient allies and servants of the popes, they were encouraged and supported in their claims and impositions.

Finally, in order to suppress inquiry and punish dissent

14

A. D.

PERVERSION OF SCRIPTURE DOCTRINES.

Ch. 1. from prevailing customs, the popes resorted to tyrannical and cruel tribunals. The Inquisition was established, and the 1400 fires of persecution burned. The lights of the world were to extinguished, and daring spirits were crushed. A dreadful 1500. spiritual despotism bound, in gloomy fetters, the souls and

perse

cution.

the bodies of men, so that all reform became attended with Spirit of imminent danger, and good men were compelled to hold their peace, and hide their heads. The church looked with an evil eye on all intellectual independence, and on every effort to break the galley chains which kept the world in bondage. She was particularly hostile to the circulation of the Scriptures, and to every effort for the diffusion of light and knowledge. It was on popular ignorance that the throne of despotism was based, and therefore the whole energies of the hierarchy were employed in perpetuating what it should have been their glory and ambition to destroy.

Indul

Perhaps the grossest abomination which the popes engences. couraged was the doctrine that sins could be pardoned for money hence the prevalence of indulgences, which were graduated to every form of iniquity of which conscience accused the transgressor. Proclamations were then made of years of jubilee, when plenary indulgence was promised to all who would make pilgrimage to Rome, and contribute to the necessities of popes. It was thus that the ecclesiastical monarch of Christendom, claiming infallibility and universal sovereignty, corrupted and enslaved his subjects.

reform

ers.

*

At last these innumerable forms of usurpation and wickedness arrested the attention of mankind, and indignant reUnsuc- formers could no longer hold their peace. But they were cessful uniformly unsuccessful, and generally perished as martyrs. John Huss, Jerome of Prague,† and Savanarola alike fell victims to the rage of spiritual tyrants. The light which the new spirit of the age had kindled revealed the absurdities of antiquated superstitions, but did not remove them. There † Jerome, 1408-1416.

* John Huss, 1407—1415.

Savanarola 1452-1498.

CALL FOR REFORM.

15

was needed some peculiarly powerful genius, greatly assisted Ch. 1. by circumstance and supported by Divine power, to declare A. D. the truth, and fight the battles of reform. The various 1400 influences of the fifteenth century prepared such a man, and to Providence raised him up-a second Moses, born to deliver 1500. his brethren from bondage. The next chapter will present the experience and labours of Luther, the greatest champion of reform since the apostolic age. He may be regarded either as the author or as the product of the Reformation, for he was both; and it is equally philosophical and just to contemplate him in either light. He certainly was the master-spirit of the Reformation, and gave it its greatest impulse.

Refor

As this great event, the Protestant Reformation, contributed The more than any other in the history of Europe to disperse mation. spiritual darkness, and to promote the welfare of society, it will be more fully treated than the narrow limits of this history may perhaps seem to warrant. Its influence, direct and indirect, in the promotion of liberty and learning, cannot be overrated. We may therefore well give our attention to its principle and developments, and especially to the men by whose genius and labours it was gradually accomplished.

16

THE EARLY LIFE OF LUTHER.

Ch. 2.

CHAPTER II.

MARTIN LUTHER AND HIS ASSOCIATES.

MARTIN LUTHER was born the 10th of November, 1483, at Eisleben, in Saxony. His father was a miner, of Mansfeldt, A. D. and his ancestors were peasants, who lived near the summit of the Thuringian Forest. His early years were spent in 1545. extreme poverty, and he earned his bread by singing hymns

1483

to

before the houses of the village. At the age of fifteen he Birth of went to Eisenach, to a high school, and at eighteen entered Luther. the University of Erfurt, where he made considerable progress in the sciences then usually taught, which, however, were confined chiefly to the scholastic philosophy. He did not know either Greek or Hebrew, but read the Bible in Latin. In 1505, he took his degree of Bachelor of Arts, and shortly after, his religious struggles commenced. He had witnessed a fearful tempest, which alarmed him, while on a visit at his father's house, and he was also much depressed by the death of an intimate friend.

His reli

In that age, the serious and the melancholy generally gious- sought monastic retreats, and Luther, thirsting after divine rience. knowledge, and anxious to save his soul, resolved to forsake

ex pe

the world and become a monk. He entered an Augustinian monastery at Erfurt, soon after obtaining his first degree; but the duties and studies of monastic life did not give his troubled soul the repose he sought. His brethren encouraged his good works, his labours, fastings, austerities, self-lacerations, and all the various forms of self-expiation; still his perplexities and doubts remained. In this state of mind he was found by Staupitz, vicar-general of the order, who was

THE EARLY LIFE OF LUTHER.

17

tinian

visiting Erfurt, in his tour of inspection, with a view to Ch. 2. correct the bad morals of the monasteries. He sympathized A. D. with Luther in his religious feelings, treated him with great 1505. kindness, and recommended the reading of the Scriptures, and also the works of St. Augustine, whose theological views he himself had embraced. Although St. Augustine was a great Augasauthority in the Roman church, still his doctrines pertaining theoto personal salvation differed from those which were gene- logy. rally encouraged by the Roman Catholic divines. But Luther, deeply imbued with a religious spirit, found light, and repose, and joy, in the doctrine of justification by faith alone. This became more and more the great theological idea of his life. The firmness of his convictions on this point became extraordinary, and his spiritual gladness now equalled his former depression and anxiety. He was soon to find a sphere for the development of his views.

The religious experiences of Luther, before he had any intention of attacking the corrupt institutions of the church, thus, providentially, became the first great step towards a general reform; and the doctrine of justification by faith, revealed to Luther as old and inspired truth, became the most powerful spiritual agency in the changes of the sixteenth century. Philosophically considered, it was the first great idea of the Reformation.

as pro

and

preach

Luther was consecrated as a priest in 1507, and in 1508 Luther he was invited by Frederic, Elector of Saxony, to become a fessor professor in the new university which he had established at Wittemberg. He was now twenty-five years of age; and the fact that he should have been selected at that early age to teach dialectics, is a strong argument in favour of his attainments and genius.

He now began to apply himself to the study of Greek and Hebrew, and delivered lectures on biblical theology. His novel method, and great enthusiasm, attracted a crowd of students. But his sermons were even more striking than his lectures, and he was invited by the council of Wittemberg to

er.