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 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 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 the 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. VOL. II. G 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 February 1537, an assembly was held at 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 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 he often used to say: Pestis eram vivus, moriens ero mors tua, papa; that is, "I was the plague of popery in my life, and shall continue to be so in my death." This year the pope and the court of Rome, finding it impossible to deal with the Protestants by force, began to have recourse to stratagem. They affected, there 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 shewn in this lie, wrote a book at the same time to prove, that " the papacy was founded by the devil." Lutheranism has undergone some alterations since the time of its founder. Luther rejected the epistle of St. James as inconsistent with the doctrine of St. Paul in relation to justification; he also set aside the Apocalypse: both which are now received as canonical in the Lutheran church. fore, to think, that though Luther had, indeed, carried things on with a high hand and to a violent extreme, yet what he had pleaded in defence of these measures was not entirely without foundation. They talked with a seeming shew of moderation; and Pius III, who succeeded Clement VII, proposed a reformation first among themselves, and even went so far as to fix a place for a council to meet at for that purpose. But Luther treated this farce as it deserved to be treated; unmasked and detected it immediately; and, to ridicule it the more strongly, 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, Luther reduced the number of to let the reader see at once the sacraments to two, viz. bapscope and design of the book; tism and the eucharist; but he which was to expose that cunning believed the impanation or conand artifice with which those sub-substantiation; that is, that the tle politicians affected to cleanse matter of the bread and wine and purify themselves from their remain with the body and blood errors and superstitions. Luther of Christ; and it is in this arpublished, 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 ticle 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 serted our justification to be solely 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. 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 unconditional, 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 principles than other Protestant churches. Their public 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 practice, and of declaring their dissent in the manner they judgė 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 ver 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, 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. 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 farther considered as consisting in, 1. Vain and useless expences.-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, sec. 2. what ought to be related; and may we not add,-7. That all equivocation and mental reservation come under the guilt of lying. The evil and injustice of lying appear, 1. 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 LYING, speaking falsehoods wilfully, with an intent to deceive. Thus, by Grove, " A lie is an 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 was bestowed as an instrument 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 kinds of lies. 1. The pernicious lie, uttered for the hurt or disadvantage of our neighbour.-2. The of ficious lie, uttered for our own or our neighbour's advantage.--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 when an author wilfully omits 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, 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. 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. Μ. MACARIANS, the followers || of Macarius, an Egyptian monk, who was distinguished towards the close of the fourth 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 human race. 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. 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 Mace-Clement VIII settled a revenue on donians 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 rence. MAGDALEN, religious of St., a denomination given to divers communities of nuns, consisting 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 Jazdan and Ormuzd, and the evil principle Ahraman or Aherman. The former was by the Greeks called Oromasdes, and the latter |