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* Father Paul and Sleidan.

** In 1517.

*** Father Paul. Sleidan.

**** Father Paul, lib. 1

These monks, in order to prove themselves worthy of the distinction conferred on them, exaggerated the benefits of indulgences by the most unbounded panegyrics; and advanced doctrines on that head, which, though not more ridiculous than those already received, were not as yet entirely familiar to the ears of the people.[*] 4 To add to the scandal, the collectors of this revenue are said to have lived very licentious lives, and to have spent in taverns, gaming-houses, and places still more infamous, the money which devout persons had saved from their usual expenses, in order to purchase a remission of their sins.[**]

All these circumstances might have given offence, but would have been attended with no event of any importance, had there not arisen a man qualified to take advantage of the incident. Martin Luther, an Austin friar, professor in the university of Wittemberg, resenting the affront put upon his order, began to preach against these abuses in the sale of indulgences; and being naturally of a fiery temper, and provoked by opposition, he proceeded even to decry indulgences themselves; and was thence carried, by the heat of dispute, to question the authority of the pope, from which his adversaries derived their chief arguments against him.[***] Still, as he enlarged his reading, in order to support these tenets, he discovered some new abuse or error in the church of Rome; and finding his opinions greedily hearkened to, he promulgated them by writing, discourse, sermon, conference; and daily increased the number of his disciples. All Saxony, all Germany, all Europe, were in a very little time filled with the voice of this daring innovator; and men, roused from that lethargy in which they had so long slept, began to call in question the most ancient and most received opinions. The elector of Saxony, favorable to Luther’s doctrine, protected him from the violence of the papal jurisdiction: the republic of Zurich even reformed their church according to the new model: many sovereigns of the empire, and the imperial diet itself, showed a favorable disposition towards it: and Luther, a man naturally inflexible, vehement, opinionative, was become incapable, either from promises of advancement or terrors of severity, to relinquish a sect of which he was himself the founder, and which brought him a glory superior to all others—the glory of dictating the religious faith and principles of multitudes.

* See note D, at the end of the volume.

** Father Paul, lib. i.

*** Father Paul. Sleidan

The rumor of these innovations soon reached England and as there still subsisted in that kingdom great remains of the Lollards, whose principles resembled those of Luther, the new doctrines secretly gained many partisans among the laity of all ranks and denominations. But Henry had been educated in a strict attachment to the church of Rome; and he bore a particular prejudice against Luther, who, in his writings, spoke with contempt of Thomas Aquinas, the king’s favorite author: he opposed himself, therefore, to the progress of the Lutheran tenets, by all the influence which his extensive and almost absolute authority conferred upon him: he even under took to combat them with weapons not usually employed by monarchs, especially those in the flower of their age and force of their passions. He wrote a book in Latin against the principles of Luther; a performance which, if allowance be made for the subject and the age, does no discredit to his capacity. He sent a copy of it to Leo, who received so magnificent a present with great testimony of regard; and conferred on him the title of “defender of the faith;” an appellation still retained by the kings of England. Luther, who was in the heat of controversy, soon published an answer to Henry; and, without regard to the dignity of his antagonist, treated him with all the acrimony of style to which, in the course of his polemics, he had so long been accustomed. The king, by this ill usage, was still more prejudiced against the new doctrines; but the public, who naturally favor the weaker party, were inclined to attribute to Luther the victory in the dispute.[*] And as the controversy became more illustrious by Henry’s entering the lists, it drew still more the attention of mankind; and the Lutheran doctrine daily acquired new converts in every part of Europe.

* Father Paul, lib. i.

The quick and surprising progress of this bold sect may justly in part be ascribed to the late invention of printing, and revival of learning: not that reason bore any considerable share in opening men’s eyes with regard to the impostures of the Romish church; for of all branches of literature, philosophy had, as yet, and till long afterwards, made the most inconsiderable progress; neither is there any instance, that argument has ever been able to free the people from that enormous load of absurdity with which superstition has every where overwhelmed them; not to mention, that the rapid advance of the Lutheran doctrine and the violence with which it was embraced, prove sufficiently, that it owed not its success to reason and reflection. The art of printing and the revival of learning forwarded its progress in another manner. By means of that art, the books of Luther and his sectaries full of vehemence, declamation, and a rude eloquence, were propagated more quickly, and in greater numbers. The minds of men, somewhat awakened from a profound sleep of so many centuries, were prepared for every novelty, and scrupled less to tread in any unusual path which was opened to them. And as copies of the Scriptures and other ancient monuments of the Christian faith became more common, men perceived the innovations which were introduced after the first centuries; and though argument and reasoning could not give conviction, an historical fact, well supported, was able to make impression on their understandings. Many of the powers, indeed, assumed by the church of Rome, were very ancient, and were prior to almost every political government established in Europe: but as the ecclesiastics would not agree to possess their privileges as matters of civil right, which time might render valid, but appealed still to a divine origin, men were tempted to look into their primitive charter, and they could, without much difficulty, perceive its defect in truth and authenticity.

In order to bestow on this topic the greater influence, Luther and his followers, not satisfied with opposing the pretended divinity of the Romish church, and displaying the temporal inconveniences of that establishment, carried matters much further, and treated the religion of their ancestors as abominable, detestable, damnable; foretold by sacred writ itself as the source of all wickedness and pollution. They denominated the pope Antichrist, called his communion the scarlet whore, and gave to Rome the appellation of Babylon; expressions which, however applied, were to be found in Scripture, and which were better calculated to operate on the multitude than the most solid arguments. Excited by contest and persecution on the one hand, by success and applause on the other, many of the reformers carried to the greatest extremities their opposition to the church of Rome; and in contradiction to the multiplied superstitions with which that communion was loaded, they adopted an enthusiastic strain of devotion, which admitted of no observances, rites, or ceremonies, but placed all merit in a mysterious species of faith in inward vision, rapture, and ecstasy. The new sectaries seized with this spirit, were indefatigable in the propagation of their doctrine, and set at defiance all the anathemas and punishments with which the Roman pontiff endeavored to overwhelm them.