emperor threatened temporal punishment with armies, and the pope eternal with bulls and anathemas; but Luther cared for none of their threats.

In the year 1534, the Bible translated by him into German was first printed, as the old privilege, dated at Bibliopolis, under the elector's hand, shews; and it was published the year after. He also published this year a book against masses, and the consecration of priests, in which he relates a conference he had with the devil upon those points; for it is remarkable in Luther's whole history that he never had any conflicts of any kind within, but the devil was always his antagonist. In Febru

Smalkald about matters of religion, to which Luther and Melancthon were called. At this meeting Luther was seized with so grievous an illness, that there were no hopes of his recovery. He was afflicted with the stone, and had a stoppage of urine for eleven days.

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 whereever you come, you shall be sure to find this ugly host." He had also about this time a terrible con-ary 1537, an assembly was held at troversy 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 the charge, he could not possibly escape punish-he often used to say: Pestis eram ment. But Luther easily refuted vivus, moriens ero mors tua, papa; the accusation, by proving, that that is, "I was the plague of pohe had been so far from stirring up pery in my life, and shall continue his subjects against him on the to be so in my death." score of religion, that, on the This year the pope and the contrary, he had exhorted them ra- court of Rome, finding it impossither to undergo the greatest hard-ble to deal with the Protestants by ships, and even suffer themselves force, began to have recourse to to be banished. stratagem. They affected, thereVOL. II.

G

In this terrible condition he would needs undertake to travel, notwithstanding all that his friends could say or do to prevent him his resolution, however, was attended with a good effect; for the night after his departure he began to be better. 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

fore, to think, that though Luther || himself; others, that the devil had, indeed, carried things on strangled him; others, that his with a high hand and to a violent corpse stunk so abominably, that extreme, yet what he had pleaded they were forced to leave it in the in defence of these measures was way, as it was carried to be innot entirely without foundation. terred. Nay, lies were invented They talked with a seeming shew about his death, even while he was. of moderation; and Pius III, who yet alive. Luther, however, to | succeeded Clement VII, proposed give the most effectual refutation a reformation first among them- of this account of his death, put selves, and even went so far as to forth an advertisement of his befix a place for a council to meet ing alive; and, to be even with at for that purpose. But Luther the Papists for the malice they had treated this farce as it deserved shewn in this lie, wrote a book at to be treated; unmasked and de- the same time to prove, that "the tected it immediately; and, to ri-papacy was founded by the devil." dicule it the more strongly, caused Lutheranism has undergone a picture to be drawn, in which some alterations since the time of was represented the pope seated its founder. Luther rejected the on high upon a throne, some car-epistle of St. James as inconsistent dinals about him with foxes' tails with the doctrine of St. Paul in on, and seeming to evacuate up-relation to justification; he also wards and downwards (sursum set aside the Apocalypse: both deorsum repurgare, as Melchior which are now received as canonAdam 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 those 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

ical 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 English churches consists.

Luther maintained the mass to be no sacrifice; exploded the adoration of the host, auricular confession, meritorious works, indulgences, purgatory, the worship of images, &c., which had been introduced in the corrupt times of the Romish church. He also opposed the doctrine of free will, maintained predestination, and as

ly by the imputation of the merits and satisfaction of Christ. He also opposed the fastings in the Romish church, monastical vows, the celibate of the clergy, &c.

serted our justification to be sole-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 superintendant, 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 subor

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 Luther-dination of inferior clergy to their ans 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 unconditional, and as founded on the mere will of God. Towards LUXURY, a disposition of the close of the seventeenth cen-mind addicted to pleasure, riot, tury, the Lutherans began to en- and superfluities. Luxury implies tertain a greater liberality of sen-a giving one's self up to pleasure; timent than they had before adopt-voluptuousness, an indulgence in the ed; though in many places they same to excess. Luxury may be persevered longer in severe and farther considered as consisting in, despotic principles than other || 1. Vain and useless expences.-2. Protestant churches. Their pub- In a parade beyond what people lic teachers now enjoy an unbounded liberty of dissenting from the decisions of those symbols or creeds which were once deemed almost infallible rules of faith and

superiors, different from the parity of Presbyterianism. Mosheim's Ecclesi. History; Life of Luther; Haweis's Ch. Hist., vol. ii, p. 454; Enc. Brit.; Robertson's Hist. of Charles V. vol. ii, p. 42; Luther on the Galatians.

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, || what ought to be related; and and ruinous. Robinson's Claude, may we not add,-7. That all vol. i, p. 382; Ferguson on Society, part vi, sec. 2.

hide them.-4. It is esteemed a reproach of so heinous and hateful a nature for a man to be called a liar, that sometimes the life and

equivocation and mental reservation come under the guilt of lying. LYING, speaking falsehoods The evil and injustice of lying apwilfully, with an intent to deceive. pear, 1. From its being a breach Thus, by Grove, “A lie is an af- of the natural and universal right firmation or denial by words, or of mankind to truth in the interany other signs to which a certain course of speech.-2. From its determinate meaning is affixed, being a violation of God's sacred of something contrary to our real law, Phil. iv, 8. Lev. xix, 11. Col. thoughts and intentions." Thus, iii, 9.-3. The faculty of speech by Paley, "A lie is a breach of was bestowed as an instrument of promise; for, whoever seriously knowledge, not of deceit; to comaddresses his discourse to another, municate our thoughts, not to tacitly promises to speak the truth,|| because he knows that the truth is expected." There are various kinds of lies. 1. The pernicious lie, uttered for the hurt or disadvan-blood of the slanderer have paid for tage of our neighbour.-2. The of it.-5. It has a tendency to disficious lie, uttered for our own or solve all society, and to indispose our neighbour's advantage.-3. the mind to religious impressions. The ludicrous and jocose lie, ut--6. The punishment of it is contered 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 when an author wilfully omits

MACARIANS, the followers of Macarius, an Egyptian monk, who was distinguished towards the close of the fourth century for his

siderable; 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. Rev. xxii, 15. Psalm ci, 7. See EQUIVOCATION.Grove's Moral Phil., vol. i, ch. 11; Paley's Moral Phil., vol. i, ch. 15; Doddridge's Lect., lect. 68; Watts's Serm., vol. i, ser. 22; Evans's Serm., vol. ii, ser. 13; South's Serm., vol. i, ser. 12.

M.

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 human 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 Macedonians was crushed before it had arrived at its full maturity by the council assembled by Theodosius in 381 at Constantinople. See SE

MIARIANS.

MACHIAVELIANISM, the doctrine or principles of Machiavel, as laid down in his treatise entitled The Prince, and which consists 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 wrote 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 abhor

generally of penitent courtezans; sometimes also called Magdalanettes. They were established at Mentz in 1452; at Paris in 1492; at Naples in 1324; at Rouen and Bourdeaux in 1618. In each of these monasteries there were three kinds of persons and congregations: the first consisted of those who were admitted to make vows, and those bore the name of St. Magdalen; the congregation of St. Martha was the second, and was composed of those whom it was not thought proper to admit to vows finally; the congregation 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 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 fazdan and Ormuzd, and the evil MAGDALEN, religious of St., principle Ahraman or Aherman. a denomination given to divers The former was by the Greeks' communities of nuns, consisting" called Oromasdes, and the latter

rence.