THE PERIOD OF THE REFORMATION WILL EXTEND FROM THE COMMENCEMENT OF THAT EVENT, A. D. 1517, TO THE PEACE OF RELIGION,

1. The year 1517 is generally assigned, as marking the era when the Reformation was begun by the Great Head of the Church, through the instrumentality of Martin Luther.

This grand revolution, of which we are now to treat, arose in Saxony from small beginnings. It spread itself, however, with great rapidity, through all the European provinces, and extended its influence, more or less, to distant parts of the globe. From that memorable period, down to our own times, it may justly be considered as the main spring, which has moved the nations, and occasioned many, if not most, of the civil and religious revolutions that fill the annals of history. The face of Europe, in particular, was changed by this great event. The present age feels yet, and ages to come will continue to perceive, the inestimable advantages it produced. The history of such an important revolution demands, therefore, particular attention.

2. The religious state of the world, at the opening of the sixteenth century, fifteen years before the Reformation began, is acknowledged by all historians to have been exceedingly deplorable. The nations of Christendom were still in thraldom to the papal power. Corruption, both in doctrine and practice, prevailed to an extent before unknown. Scarcely any thing presented itself to the eye in any quarter, which could properly be denominated evangelical.

The Roman pontiffs were living, at this time, in all the luxury and security of undisputed power; nor had they the least reason, as things appeared to be situated, to apprehend any interruption of their peace and prosperity. They possessed a multi

tude of dignities, titles, honors and privileges, which they disposed of to such as would bow to their authority, and join in their praises. They not only gave law to the ecclesiastical world, but even kings and kingdoms were subject to their will. When monarchs gratified their desires, they suffered them to kiss their feet; but when they disobeyed their commands, they suspended all religious worship in their dominions, discharged their subjects from obedience, and gave their crowns to any who would usurp them. They were addressed by titles of blasphemy, and affected to extend their authority over heaven, earth, and hell.

If we look at the clergy, we shall find them partaking much of the character of their head. Like the pontiff, they looked with disdain upon the multitude. Possessing immense wealth, they awfully neglected their spiritual duties, and employed their treasures in administering to their lusts and passions. If they preached, little was to be heard of the vital doctrines of the Gospel-little of the guilty character of man -little of repentance, and faith, and holiness-little of the merits of the Son of God; but the service were filled up with senseless harangues about the blessed Virgin, the efficacy of relics, the burnings of purgatory, and the utility of indulgences. Public worship was performed in an unknown tongue. The churches were filled with statues, and paintings, and various ornaments, designed to strike the senses and beguile the mind. Real religion was by every means kept from view. Knowledge was effectually proscribed. In short, the multitude were taught to adore the pontiffs as the spiritual vicegerents of God, and to look only to them, as holding the power of life and death.

3. Deplorable, however, as was the state of Christendom in the respects mentioned, there were some circumstances, which about this time were favorable to a reformation. The first of these was a perceptible diminution of the influence of the court of Rome, in respect to a considerably numerous class of individuals, scattered over Europe.

Lordly as the papal power carried itself, that power was evidently on the decline. Its zenith appears to have been, when, as already noticed, (Per. VI. Sec. 31,) the guilty Boniface VIII. occupied the papal chair. The quarrel which that pontiff had with Philip of France-the subsequent removal of the papal court from Rome to Avignon, (Sec. 34,)—the still later schism which had led to the election of two popes, each of whom claimed infallibility at the same time, (Sec. 35,)-and, more than all, the deci sion of the council of Constance, that a general council was superior to even the pope, and could depose him, (Sec. 41,)—all had powerfully tended to open the eyes of reflecting individuals, and to lessen, in their estimation, the authority of the court of Rome. There were some, who no longer regarded the pope as infallible. They began to discover the cheat practised upon the deluded minds of the multitude. Princes, too, no longer trembled, as they had done, at the thunders which sounded out against them from the throne of the pretended vicegerent of God. And even numerous were the individuals, who began to think that heavenly felicity might be obtained, without a passport to it from an emissary from papal Rome.

4. A second circumstance, at this time favorable to a reformation, was the general odium which rested upon the clergy and the monkish orders. The clergy generally passed their lives in dissolute mirth and luxury; and squandered away, in the gratification of their lusts, the wealth which had been set apart for charitable and religious purposes. Nor were they less tyrannical, than voluptuous. They treated their people more like vassals, than rational and immortal beings, whose souls they had in charge. The necessary consequence of lives so dissolute, and of an assumption of power so unwarrantable, was the loss of public respect and esteem. Men cannot regard with complacency the licentious ambassador of the cross, nor respect his authority, when he manifests the spirit of the tyrant.

The monkish orders, also, were, at this time, lying under a similar odium. They were considered by many, as cumberers of the ground; and occasional complaints against them were heard on every side. They had broken through every restraint; had employed their opulence to the worst possible uses; and, forgetful of the gravity of their character, and of the laws of their order, rushed headlong into the shameless practice of vice, in all its various forms and degrees. If some of the orders were less

vicious, as the mendicants, yet their rustic impudence, their ridiculous superstitions, their ignorance, cruelty, and brutish manners, alienated the minds of the people, and diminished their reputation from day to day.

5. A third circumstance favorable to a reformation, was the revival of learning, and a taste for the liberal arts and sciences.

The art of printing, discovered in 1440, soon attained to considerable perfection. Books were multiplied and read. Knowledge increased. Men of the first rank distinguished themselves by their love of letters, and their patronage of eminent scholars. Even the haughty Leo X. who was elected to the pontificate in the year 1513, and who poured forth his anathemas against Luther, was conspicuous for his ardor and munificence in the cause of literature.

About the time the art of printing was discovered, the west received a vast accession of literature from the east. In 1453, the Turks, under Mahomet II., made themselves masters of Constantinople. (Per. V. Sec. 8.) On this event, many of the most eminent Greek literati removed into Italy, and other countries of Europe, where they were employed, in instructing youth, in various branches of science, and in publishing either their own compositions, or accurate editions of the Latin and Greek classics. By reason of their labors many academies were founded in Italy, France, and Germany; libraries were multiplied, at great expense, and a generous provision was made for the encouragement of men of learning, and for studious youth, ambitious of literary fame.

This revival of learning was auspicious to the cause of religion. It was during the ignorance of the dark ages, that the papal system-its monstrous doctrines-its corruption-its superstition-gained such an ascendancy over mankind. Had science flourished, had knowledge been generally disseminated, papal Rome would never have attained to its unparalleled power. On the revival of learning, that power began to decline. Men were now able to investigate for themselves; they could estimate the force of argument, and judge between the doctrines of the reformers, and those of the advocates of papacy.

6. A fourth circumstance favorable to a reformation, was the solid conviction on the part of many, that a reformation was greatly needed, and the desire which hence prevailed that such a work might be effected.

The number of those among whom this conviction prevailed, says Mosheim, was very considerable, in all parts of the eastern world. They did not, indeed, extend their views so far, as a change in the form of ecclesiastical government-nor of the doctrines generally-nor even of the rites and ceremonies of the Romish Church. All they thought of was, to set limits to the overgrown power of the pontiffs, and to reform the corrupt manners of the clergy, to dispel the ignorance, and to correct the errors of the blinded multitude; and to deliver them from the insupportable burdens imposed upon them under religious pretences. They probably dreamed not of such a reformation, as was now approaching. But the evils which existed they saw, and deplored. Through ignorance, they were unable to extend their views to a reformation which should carry them back to Gospel simplicity; but the desire for better things existed; especially that some restraint might be put upon the sovereign power of the pontiffs; and that purer maxims and more correct principles might prevail among the clergy.

7. The immediate occasion of the Reformation was the sale of indulgences, to which resort was had by Leo X., at that time in the papal chair, in order to replenish his treasury, which had been drained by his various

extravagances.

The doctrine of indulgences proceeded upon the monstrous idea, that there was an infinite merit in Christ, and the saints, beyond what they needed themselves; and that this surplus merit was committed in trust to the popes and their clergy for the benefit of such as were willing to pay for it. Whoever pleased, might purchase, therefore, the pardon of their own sins, present, past, and future, and also ransom the souls of such friends as were suffering the fires of purgatory.

The form of these indulgences was various. The following will serve as a speci men of the spirit in which they were generally written: "May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by his authority, that of his apostles Peter and Paul, and of the most holy pope, granted and committed to me, in these parts, do absolve thee, first from all ecclesiastical censures, in whatever manner they have been incurred, and then from all the sins, transgressions and excesses, how enormous soever they may be, even such as are reserved for the cognizance of the holy see, and as far as the keys of the holy Church extend: I remit to thee all the punishment, which thou deservest in purgatory, on their account; and I restore to thee the holy sacraments of the Church, to the unity of the faithful, and to that innocence and purity which thou possessedst at baptism; so that when thou diest, the gates of punishment shall be shut, and the gates of the paradise of delight shall be opened; and if thou shalt not die at present, this grace shall remain in full force, when thou art at the point of death. In the name of the Father, and of the Son, and of the Holy Ghost."

The prices of these indulgences varied according to the character, ability, and crimes of the purchasers. For remitting the sin of having taken a false oath, in a criminal case, the sum of nine shillings was charged; for robbing, twelve shillings; for burning a house, twelve shillings; for murdering a layman, seven shillings and six pence; for laying violent hands on a clergyman, ten shillings and six pence. In other cases, a much greater sum was demanded, even several pounds.

The extent of the sale of indulgences was incredible, both before and after the refor mation. As late as the year 1709, Milner remarks, that the privateers of Bristol took a galleon, in which they found five hundred bales of bulls for indulgences. and sixteen reams were in a bale; the whole were estimated at no less than three million eight hundred and forty thousand, worth from twenty pence to eleven pounds each.

8. The sale of these indulgences, in Saxony, was intrusted to one John Tetzel, who, in the year 1517, appeared in the neighborhood of Wittemberg, executing his commission in the most insolent and fraudulent manner; boasting of the superior efficacy of the indulgences which he had to sell, and with gross impiety derogating from the merits of even Jesus Christ.

Tetzel was employed by Albert, archbishop of Mentz, to whom indulgences had been sent by Leo X. Tetzel had long been in the service; and, at length, arrived to a degree of boldness and impiety surpassing belief. It was his boast, that "he had saved more souls from hell by his indulgences, than St. Peter had converted to Christianity by his preaching." He could assure a child, who might fear a deceased father was unhappy in the world of spirits" that the moment the money tinkled in the chest, his father's soul mounted from purgatory."

A story is related of Tetzel, which will serve to show that his character was not unsuspected; and still further, how indulgences were by some, at this time, regarded. On a certain occasion, Tetzel was at Leipsic, where he made sale of many indulgences, and had stowed the money arising from them, in a chest. A certain nobleman, who suspected the imposture, put the question to him-"Can you grant absolution for a sin which a man shall intend to commit in future?" "Yes," replied the frontless commissioner, "upon condition that the proper sum of money be actually paid down." The nobleman instantly produced the sum demanded; and, in return, received a certificate, signed and sealed by Tetzel, absolving him from the crime which he intended to commit, but which he did not choose to divulge. Not long after Tetzel left Leipsic, taking with him the chest of money, which he had collected. The nobleman had discovered the time of his departure, and the route which he was to take. He hastened forward, and finding a fit place, concealed himself, until Tetzel made his appearance. He now rushed forth, attacked him, robbed him, and beat him soundly with a stick; at the same time shewing his indulgence, he informed the impostor, that, by virtue of that, he presumed himself to be quite innocent of any crime.

9. The conduct of Tetzel attracted the notice of Luther, who was at

that time a professor of philosophy and theology in the university of Wittemberg-it roused his indignation, that such a shameful traffic should be carried on, to the infinite disgrace of religion, and the delusion of his fellow Christians.

10. Hence, he was led to a particular examination, not only of the nature and tendency of indulgences, but also of the authority by which they were granted. The discovery of one error prompted him to pursue his inquiries, and conducted him to the detection of others. These errors, after mature deliberation, he at length, on the 30th of Sept. 1517, published to the world, in ninety-five distinct propositions. This was the commencement and foundation of that memorable rupture and revolution in the Church, which humbled the grandeur of the lordly pontiffs, and eclipsed a great part of their glory.

Luther, who thus arrayed himself against the Church of Rome, and who was destined by Providence to lead the way in the great work of reformation, was born in the year 1483, at Isleben, a town belonging to the county of Mansfield, in upper Saxony. His father was employed in the mines of Mansfield, which were at that time quite celebrated. Sometime after the birth of his son, he removed into that town, became a proprietor in the mines, and was highly esteemed for his honorable character.

The early indications of genius which his son betrayed, induced the father to give him a liberal education. So great was his proficiency in his studies, that he commenced master of arts, in the university of Erfurth, at the age of twenty. At this time, he designed to pursue the profession of law; but a providential circumstance diverted him from his purpose, and changed the whole course of his life.

Walking out one day into some adjacent fields with a companion, the latter was struck with lightning, and suddenly expired. Shocked by an event so unexpected and appalling, he formed the hasty resolution of withdrawing from the world, and of burying himself in the monastery at Erfurth. To such a course his father was strongly opposed. But to the mind of the son, the solemn providence which he had witness ed, seemed a call from heaven to take upon himself the monastic vow. Accordingly, much to the grief of a fond father, he entered the monastery, in the year 1505.

A monastic life, however, was far different from what young Luther had anticipated. He became gloomy and dejected. With too much light to sit down in contentment, and too little to discern the rich treasures of the Gospel, or to apply its consolatory promises to a mind convicted of sin, he became exceedingly wretched and disquieted. In this state of disquietude, he remained more than a year.

On opening his mind to the vicar-general of the Augustine monks, Staupitius endeavored to comfort him, saying, "You do not know how useful and necessary this trial may be to you: God does not thus exercise you for nothing; you will one day see that he will employ you for great purposes." In the second year of his retirement, Luther discovered in his library a neglected Latin Bible. This was a divine treasure to him in seeking spiritual consolation; and studying it with wonder and devout admiration, his prayers were answered, and evangelical comfort filled his enlightened spirit. In 1507, he was ordained to the priesthood, and called by Staupitius to the professorship of philosophy and theology in the university of Wittemberg. His preaching was serious, evangelical, and awakening; so that a certain doctor observed of him, "This monk will confound all the doctors, will exhibit new doctrines, and reform the whole Roman Church; for he is intent on reading the writings of the prophets and apostles, and he depends on the word of Jesus Christ; this neither the philosophers nor sophists

can subvert."

Luther was sent in 1510, on the business of his monastery, to Rome, where he gave great offence to the priests by his serious piety. In 1512, he was created doctor of divinity, and with zeal and faithfulness he expounded the epistle to the Romans and the book of Psalms, to large congregations. This procedure, restoring the doctrines of the Scriptures, rendered him suspected of heresy: but, "growing in grace and in the knowledge of our Lord and Savior Jesus Christ," he persevered. His experimental acquaintance with the essentials of Gospel truth, may be perceived