LUTHERANS

Patmos, after the name of that island to which the apostle John was banished, he exerted his usual vigour and industry in defence of his doctrines, or in confutation of his adversaries; publishing several treatises, which revived the spirit of his followers, astonished to a great degree, and disheartened at the sudden disappearance of their leader.

LUTHERANS

have any copies of it, or of Luther's other books. Some other princes followed his example; and Luther was so angry at it, that he wrote a treatise Of the Secular Power, in which he accuses them of tyramy and impiety. The diet of the empire was held at Nuremberg, at the end of the year, to which Hadrian VI. sent his brief, dated November the 25th; for Leo X. died upon the 2d of December, 1521, and Hadrian had been elected pope upon the 9th of January following. In his brief, among other things, he observes to the diet how he had heard, with grief, that Martin Luther, after the sentence of Leo X., which was ordered to be executed by the edict of Worms, continued to teach the same errors, and daily to publish books full of heresies; that it appeared strange to him that so large and so religious a nation could be seduced by a wretched apostate friar; that nothing, however, could be more pernicious to Christendom; and that, therefore, he exhorts them to use their utmost endeavours to make Luther, and the authors of those tumults, return to their duty; or, if they refuse, and continue obstinate, to proceed against them according to the laws of the empire, and the severity of the last edict.

Luther, weary at length of his retirement, appeared publicly again at Wittemberg, upon the 6th of March, 1522. He appeared, indeed, without the elector's leave; but immediately wrote him a letter to prevent him taking it ill. The edict of Charles V., severe as it was, had given little or no check to Luther's doctrine; for the emperor was no sooner gone into Flanders, than his edict was neglected and despised, and the doctrine seemed to spread even faster than before. Carolostadius, in Luther's absence, had pushed things on faster than his leader, and had attempt ed to abolish the use of mass, to remove images out of the churches, to set aside auricular confession, invocation of saints, the abstaining from meats; had allowed the monks to leave the monasteries, to neglect their vows, and to marry; in short, had quite changed the doctrine and discipline of the church at Wittemberg: all which, The resolution of this diet was published in though not against Luther's sentiments, was the form of an edict, upon the 6th of March, yet blamed by him, as being rashly and un- 1523; but it had no effect in checking the Luseasonably done. Lutheranism was still con- therans, who still went on in the same triumphant fined to Germany; it was not to go to France; manner. This year Luther wrote a great many and Henry VIII. of England made the most pieces; among the rest, one upon the dignity and rigorous acts to hinder it from invading his realm. office of the supreme magistrate; which Frederic, Nay, he did something more: to show his zeal elector of Saxony, is said to have been highly for religion and the holy see, and perhaps his pleased with. He sent, about the same time, a skill in theological learning, he wrote a treatise writing in the German language to the WaldenOf the Seven Sacraments, against Luther's book ses, or Pickards, in Bohemia and Moravia, who Of the Captivity of Babylon, which he present- had applied to him "about worshipping the body ed to Leo X. in October, 1521. The pope re- of Christ in the eucharist.” He wrote, also, ceived it very favourably, and was so well pleased another book, which he dedicated to the senate with the king of England, that he complimented and people of Prague, “about the institution of him with the title of Defender of the Faith. Lu-ministers of the church." He drew up a form ther, however, paid no regard to his kingship, but answered him with great sharpness, treating both his person and performance in the most contemptuous manner. Henry complained of Luther's rude usage of him to the princes of Saxony: and Fisher, bishop of Rochester, replied to his answer, in behalf of Henry's treatise; but neither the king's complaint, nor the bishop's reply, were attended with any visible effects.

of saying mass. He wrote a piece, entitled, An Example of Popish Doctrine and Divinity; which Dupin calls a satire against nuns, and those who profess a monastic life. He wrote also against the vows of virginity, in his preface to his commentary on 1 Cor. viii.; and his exhortations here were, it seems, followed with effect; for, soon after, nine nuns, among whom was Catherine de Bore, eloped from the nunnery at NimptLuther, though he had put a stop to the vio-schen, and were brought, by the assistance of lent proceedings of Carolostadius, now made open war on the pope and bishops; and, that he might make the people despise their authority as much as possible, he wrote one book against the pope's bull, and another against the order falsely called the Order of Bishops. The same year, 1522, he wrote a letter, dated July the 29th, to the assembly of the states of Bohemia; in which he assured them that he was labouring to establish their doctrine in Germany, and exhorted them not to return to the communion of the church of Rome; and he published also this year a translation of the New Testament in the German tongue, which was afterwards corrected by himself and Melancthon. This translation having been printed several times, and being in every body's hands, Ferdinand, archduke of Austria, the emperor's brother, made a very severe edict, to hinder the farther publication of it; and forbade all the subjects of his Imperial Majesty to

Leonard Coppen, a burgess of Torgau, to Wittemberg. Whatever offence this proceeding might give to the Papists, it was highly extolled by Luther; who, in a book written in the German language, compares the deliverance of these nuns from the slavery of monastic life to that of the souls which Jesus Christ has delivered by his death. This year Luther had occasion to canonize two of his followers, who, as Melchior Adam relates, were burnt at Brussels, in the beginning of July, and were the first who suffered martyrdom for his doctrine. He wrote also a consolatory letter to three noble ladies at Misnia, who were banished from the duke of Saxony's court at Fri burg, for reading his books.

In the beginning of the year 1524, Clement VII. sent a legate into Germany to the diet which was to be held at Nuremberg. Hadrian VI. died in October, 1523, and was succeeded by Clement upon the 19th of November. A little before his

LUTHERANS

LUTHERANS

death he canonized Benno, who was bishop of | into German, was first printed, as the old priviMeissen, in the time of Gregory VII. and one lege, dated Bibliopolis, under the elector's hand, of the most zealous defenders of the holy see. shows; and it was published the same year. He Luther, imagining that this was done directly also published this year a book against masses, to oppose him, drew up a piece with this title, and the consecration of priests, in which he reAgainst the new idol and old devil set up at lates a conference he had with the devil upon Meissen, in which he treats the memory of Gre- those points; for it is remarkable in Luther's gory with great freedom, and does not spare even whole history, that he never had any conflicts of Hadrian. Clement VII.'s legate represented to any kind within, but the devil was always his anthe diet of Nuremberg the necessity of enforcing tagonist. In February, 1537, an assembly was the execution of the edict of Worms, which had held at Smalkald about matters of religion, to been strangely neglected by the princes of the which Luther and Melancthon were called. At empire; but, notwithstanding the legate's solici- this meeting Luther was seized with so grievous tations, which were very pressing, the decrees of an illness, that there were no hopes of his recothat diet were thought so ineffectual, that they very. He was afflicted with the stone, and had were condemned at Rome, and rejected by the a stoppage of urine for eleven days. In this teremperor. rible condition he would needs undertake to In October, 1524, Luther flung off the monas-travel, notwithstanding all that his friends could tic habit; which, though not premeditated and say or do to prevent him: his resolution, howdesigned, was yet a very proper preparative to a ever, was attended with a good effect; for the step he took the year after: we mean his mar-night after his departure he began to be better. riage with Catherine de Bore. As he was carried along he made his will, in which he bequeathed his detestation of popery to his friends and brethren; agreeably to what he used to say; Pestis eram vivus, moriens ero mors tua, papa; i. e. "I was the plague of popery in my life, and shall continue to be so in my death."

His marriage, however, did not retard his activity and diligence in the work of reformation. He revised the Augsburg Confession of Faith, and apology for the Protestants when the Protestant religion was first established on a firm basis. See PROTESTANTS and REFORMATION.

This year the pope and the court of Rome, After this, Luther had little else to do than to finding it impossible to deal with the Protestants sit down and contemplate the mighty work he by force, began to have recourse to stratagem. had finished; for that a single monk should be They affected, therefore, to think, that though able to give the church so rude a shock, that there Luther had, indeed, carried things on with a high needed but such another entirely to overturn it, hand, and to a violent extreme, yet what he had may very well seem a mighty work. He did, pleaded in defence of these measures was not enindeed, little else; for the remainder of his life tirely without foundation. They talked with a was spent in exhorting princes, states, and uni- seeming show of moderation; and Pius III., who versities, to confirm the Reformation which had succeeded Clement VII., proposed a reformation been brought about through him; and publish- first among themselves, and even went so far as ing from time to time such writings as might to fix a place for a council to meet at for that purencourage, direct, and aid them in doing it. The pose. But Luther treated this farce as it deemperor threatened temporal punishment with served to be treated; unmasked and detected it armies, and the pope eternal with bulls and anathe-immediately; and, to ridicule it the more strongly, mas; but Luther eared for none of their threats. In the year 1533, Luther wrote a consolatory epistle to the citizens of Oschatz, who had suffered some hardships for adhering to the Augsburg Confession of Faith; in which, among other things, he says, "The devil is the host, and the world is his inn; so that wherever you come, you will be sure to find this ugly host." He had also about this time a terrible controversy with George duke of Saxony, who had such an aversion to Luther's doctrine, that he obliged his subjects to take an oath that they would never embrace it. However, sixty or seventy citizens of Leipsic were found to have deviated a little from the Catholic way in some point or other, and they were known previously to have consulted Luther about it; upon which George complained to the Elector John, that Luther had not only abused his person, but also preached up rebellion among his subjects. The elector ordered Luther to be acquainted with this; and to be told, at the same time, that if he did not acquit himself of his charge, he could not possibly escape punishment. But Luther easily refuted the accusation, by proving, that he had been so far from stirring up his subjects against him on the score of religion, that, on the contrary, he had exhorted them rather to undergo the greatest hardships, and even suffer themselves to be banished.

In the year 1534, the Bible, translated by him

caused a picture to be drawn, in which was represented the pope seated on high upon a throne, some cardinals about him with foxes' tails on, and seeming to evacuate upwards and downwards, (sursum deorsum repurgare, as Melchior Adam expresses it.) This was fixed over against the title-page, to let the reader see at once the scope and design of the book; which was to expose that cunning and artifice with which these subtle politicians affected to cleanse and purify themselves from their errors and superstitions. Luther published, about the same time, a confutation of the pretended grant of Constantine to Sylvester, bishop of Rome; and also some letters of John Huss, written from his prison at Constance to the Bohemians. In this manner was Luther employed till his death, which happened in the year 1546.

A thousand lies were invented by the Papists about Luther's death. Some said that he died suddenly; others, that he killed himself; others, that the devil strangled him; others, that his corpse stunk so abominably, that they were forced to leave it in the way, as it was carried to be interred. Nay, lies were invented about his death, even while he was yet alive. Luther, however, to give the most effectual refutation of this account of his death, put forth an advertisement of his being alive; and, to be even with the Papists for the malice they had shown in this lie, wrote a

book at the same time, to prove that "the papacy | ferent from the parity, of Presbyterianism. Mos was founded by the devil." heim's Eccles. History; Life of Luther; Haweis's Lutheranism has undergone some alterations Ch. Hist. vol. ii. p. 454; Enc. Brit.; Robertson's since the time of its founder. Luther rejected | Hist. of Charles V., vol. ii. p. 42; Luther on the the epistle of St. James as inconsistent with the Galatians. doctrine of St. Paul in relation to justification; he also set aside the Apocalypse: both of which are now received as canonical in the Lutheran church.

Luther reduced the number of sacraments to two, viz., baptism and the eucharist; but he believed the impanation or consubstantiation; that is, that the matter of the bread and wine remain with the body and blood of Christ; and it is in this article that the main difference between the Lutheran and the English churches consists.

LUTHERAN (EVANGELICAL) CHURCH IN THE UNITED STATES. The name Lutheran is derived from the great reformer. It is said that the term evangelical was given to his followers by Luther. It is still preferred to that of Lutheran by some of the denomination. They settled in Pennsylvania and the adjoining states on their arrival in this country. The churches were for a considerable time supplied with ministers from Germany, some of whom were eminent men. The Rev. H. M. Luther maintained the mass to be no sacrifice; Muhlenburg, the first Lutheran preacher in this exploded the adoration of the host, auricular con- country, was sent from London in 1743. They fession, meritorious works, indulgences, purga- are now found in Pennsylvania, New York, tory, the worship of images, &c., which had been North Carolina, Maryland, and in other states. introduced in the corrupt times of the Romish The Augsburgh Confession is the acknowledged church. He also opposed the doctrine of free standard of faith among the Lutherans. The will, maintained predestination, and asserted our Church government is in its essential features justification to be solely by the imputation of the congregational. District Synods (whose power merits and satisfaction of Christ. He also op- is simply advisory,) composed of clerical and lay posed the fastings of the Romish church, monas-members, meet annually. There is also a general tical vows, the celibacy of the clergy, &c.

Synod, convening biennially, formed by delegates from such of the annual Synods as recognise it. The Evangelical Lutherans have four Theological Seminaries. In 1828, the number of ministers was believed to be about two hundred, and of congregations about eight hundred: very considerable additions have since been made. [But for a very well written and copious history of the past and present state of this large body of Christians, (from the highest source,) see the APPENDIX of this work, No. V.]

LUXURY, a disposition of mind addicted to pleasure, riot, and superfluities. Luxury implies a giving one's self up to pleasure; voluptuousness, an indulgence in the same to excess. Luxury may be further considered as consisting in, 1. Vain and useless expenses.-2. In a parade beyond what people can afford.-3. In affecting to be above our own rank.-4. In living in a splendour that does not agree with the public good. In order to avoid it, we should consider that it is ridiculous, troublesome, sinful, and ruinous. Robinson's Claude, vol. i. p. 382; Ferguson on Society, part vi. sect. 2.

The Lutherans, however, of all Protestants, are said to differ least from the Romish church; as they affirm that the body and blood of Christ are materially present in the sacrament of the Lord's Supper, though in an incomprehensible manner; and likewise represent some religious rites and institutions, as the use of images in churches, the distinguishing vestments of the clergy, the private confession of sins, the use of wafers in the administration of the Lord's Supper, the form of exorcism in the celebration of baptism, and other ceremonies of the like nature, as tolerable, and some of them as useful. The Lutherans maintain, with regard to the divine decrees, that they respect the salvation or misery of men, in consequence of a previous knowledge of their sentiments and characters, and not as free and uncontinual, and as founded on the mere will of God. Towards the close of the seventeenth century, the Lutherans began to entertain a greater liberality of sentiment than they had before adopted, though in many places they persevered longer in severe and despotic principle than other Protestant churches. Their public LYING, speaking falsehoods wilfully, with an teachers now enjoy an unbounded liberty of dis-intent to deceive. Thus, by Grove, "A lie is an senting from the decisions of those symbols or creeds which were once deemed almost infallible rules of faith and practice, and of declaring their dissent in the manner they judge the most expedient. Mosheim attributes this change in their sentiments, to the maxim which they generally adopted, that Christians were accountable to God alone for their religious opinions; and that no individual could be justly punished by the magistrate for his erroneous opinions, while he conducted himself like a virtuous and obedient subject, and made no attempts to disturb the peace and order of civil society. In Sweden, the Lutheran church is episcopal; in Norway the same. In Denmark, under the name of superintendent, all episcopal authority is retained; whilst through Germany the superior power is vested in a consistory, over which there is a president, with a distinction of rank and privileges, and a subordination of inferior clergy to their superiors, dif

affirmation or denial by words, or any other signs, to which a certain determinate meaning is affixed, of something contrary to our real thoughts and intentions." Thus, by Paley, "A lie is a breach of promise; for whoever seriously addresses his discourse to another, tacitly promises to speak the truth, because he knows that the truth is expected." There are various kind of lies. 1. The pernicious lie, uttered for the hurt or disadvantage of our neighbour.-2. The officious lie, uttered for our own or our neighbour's advan tage.—3. The ludicrous and jocose lie, uttered by way of jest, and only for mirth's sake in common converse.-4. Pious frauds, as they are improperly called; pretended inspirations, forged books, counterfeit miracles, are species of lies.— 5. Lies of the conduct, for a lie may be told in gestures as well as in words; as when a tradesman shuts up his windows to induce his creditors to believe that he is abroad.-6. Lies of omission, as

MAGDALEN

when an author wilfully omits what ought to be related; and may we not add-7. That all equiDocation and mental reservation come under the guilt of lying. The evil and injustice of lying appear, I. From its being a breach of the natural and universal right of mankind to truth in the intercourse of speech.-2. From its being a violation of God's sacred law, Phil. iv. 8; Lev. xix. 11; Col. iii. 9.-3. The faculty of speech was bestowed as an instrument of knowledge, not of deceit; to communicate our thoughts, not to hide them.-4. It is esteemed a reproach of so heinous and hateful a nature for a man to be called a liar,

MAGI

that sometimes the life and blood of the slanderer have paid for it.-5. It has a tendency to dissolve all society, and to indispose the mind to religious impressions.-6. The punishment of it is considerable: the loss of credit, the hatred of those whom we have deceived, and an eternal separation from God in the world to come, Rev. xxi. 8; xxii. 15; Psalm ci. 7. See EQUIVOCATION.Grove's Mor. Phil. vol. i. ch. 11; Paley's Mor. Phil. vol. i. ch. 15; Doddridge's Lect. lect. 68; Watts's Ser. vol. i. ser. 22; Evans's Ser. vol. ii. ser. 13; South's Ser. vol. i. ser. 12; Dr. Lamont's Serm. vol. i. ser. 11 and 12.

MACARIANS, the followers of Macarius, an Egyptian monk, who was distinguished towards the close of the fourteenth century for his sanctity and virtue. In his writings there are some superstitious tenets, and also certain opinions that seem tainted with Origenism. The name has been also applied to those who adopted the sentiments of Macarius, a native of Ireland, who, about the close of the ninth century, propagated in France the tenet afterwards maintained by Averrhoes, that one individual intelligence or soul performed the spiritual and rational functions in all the hu

man race.

MACEDONIANS, the followers of Macedonius, bishop of Constantinople, who, through the influence of the Eunomians, was deposed by the council of Constantinople in 360, and sent into exile. He considered the Holy Ghost as a divine energy diffused throughout the universe, and not as a person distinct from the Father and the Son. The sect of the Macedonians was crushed before it had arrived at its full maturity by the council assembled by Theodosius in 381, at Constantinople. See SEMIARIANS.

MACHIAVELIANISM, the doctrine or principles of Machiavel, as laid down in his treatise entitled The Prince, and which consist in doing any thing to compass a design, without any regard to the peace or welfare of subjects, the dictates of honesty and honour, or the precepts of religion. This work has been translated into many languages, and written against by many authors, though the world is not agreed as to the motives of the writer; some thinking he meant to recommend tyrannical maxims; others, that he only delineated them to excite abhorrence.

M.

all public prostitutes dying intestate should fall to them; and that the testaments of the rest should be invalid, unless they bequeathed a portion of their effects, which was to be at least a fifth part of them.

MAGI, or MAGIANS, an ancient religious sect of Persia, and other eastern countries, who, abominating the adoration of images, worshipped God only by fire, in which they were directly opposite to the Sabians. See SABIANS. The Magi believed that there were two principles, one the cause of all good, and the other the cause of all evil; in which opinion they were followed by the sect of the Manichees. See MANICHEES. They called the good principle Jazden, and Ormuzd, and the evil principle Ahraman, or Aherman. The former was by the Greeks called Oromasdes, and the latter Arimanius. The reason of their worshipping fire was, because they looked upon it as the truest symbol of Oromasdes, or the good god; as darkness was of Arimanius, or the evil god. In all their temples they had fire continually burning upon their altars, and in their own pri

vate houses.

The religion of the Magi fell into disgrace on the death of those ringleaders of that sect who had usurped the sovereignty after the death of Cambyses; and the slaughter that was made of the chief men among them sunk it so low, that Sabianism every where prevailed against it; Darius and most of his followers on that occasion going over to it. But the affection which the people had for the religion of their forefathers not being easily to be rooted out, the famous impostor Zoroaster, some ages after, undertook to revive and reform it.

MAGDALEN, RELIGIOUS OF ST. a The chief reformation this pretended prophet name given to divers communities of nuns, con- made in the Magian religion was in the first sisting generally of penitent courtezans, sometimes principle of it; for he introduced a god superior also called Magdalanettes. They were establish- both to Oromasdes and Arimanius. Dr. Prideaux ed at Mentz in 1542; at Paris in 1492; at Na- is of opinion that Zoroaster took the hint of this ples in 1324; at Rotten and Bourdeaux in 1618. alteration in their theology from the prophet In each of these monasteries there were three Isaiah, who brings in God, saying to Cyrus king kinds of persons and congregations: the first of Persia, I am the Lord, and there is none else; consisted of those who were admitted to make I form the light, and create darkness; I make vows, and those bear the name of . Magdalen; peace, and create evil, chap. xlv. 7. In short, the congregation of St. Martha was the second, Zoroaster held that there was one supreme inde. and was composed of those whom it was not pendent Being, and under him two principles, or thought proper to admit to vows finally; the con-angels; one the angel of light or good, and the gregation of St. Lazarus was composed of such as were detained by force. The religious of St. Magdalen at Rome were established by Pope Leo X. Clement VIII. settled a revenue on them; and farther appointed, that the effects of

other the angel of evil or darkness; that there is a perpetual struggle between them, which shall last to the end of the world; that then the angel of darkness and his disciples shall go into a world of their own, where they shall be punished in