X. 9.

Remarkable Publications during this period.

In his "State of Europe during the Middle Ages," Mr. Hallam has accurately described the state of the public mind at the time to which this chapter relates:-"The rich envied and "longed to plunder the estates of the superior 'clergy; the poor learned from the Waldenses, and "other sectaries, to deem such opulence incompa"tible with the character of evangelical ministers: "the itinerant minstrels invented tales to satirize "vicious priests, which a predisposed multitude eagerly swallowed."

The most important of these satirical poems is "The Visions of Pierce Plowman," published towards the middle of the fourteenth century, and attributed to Robert Langland, a secular priest and fellow of Oriel college in Oxford; it consists of a series of visions, which happened to the poet, as he slept on the Malvern hills in Worcestershire. In strong allegoric painting, he describes a multitude of corruptions and superstitious practices, which he charges on the clergy. "Pierce the Ploughman's

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Creed," is generally subjoined to the Visions. The author feigns himself to be ignorant of his creed; he applies for instruction to the four religious orders, the grey-friars of St. Francis, the black-friars of St. Dominic, the Carmelites and

* Chap. vii. a work of research and observation.

Augustinians. Each advises him to beware of the other, but none gives him the instruction he solicits; this, at length he receives from Pierce a poor ploughman, who resolves his doubts, and instructs him in the principles of religion. The writer was evidently a follower of Wickliffe, and mentions him with honour.

Before the appearance of either of these works, William, called from his native place, of Occam in Surrey, a fellow of Merton college in Oxford, archdeacon of Stow in Lincoln, a friar minor and definitor of the whole order of St. Francis, had attacked the claim of the popes to the deposing power, by "A Dialogue between a Knight and a Clerke con"cerning the Power spiritual and temporal," afterwards printed by Berthelet with the privilege of Henry the eighth. The whole of it is transcribed into the celebrated "Songe du Vergier," ascribed to Raoul de Presles, who lived in the reign of Charles the fifth, in France*. Posterior in date to these two works, but written on the same principles, is "Le livre appellé Songe du vieux Pelerin, “addressant au blanc Faucon à bec et piéz doréz, "fait par Messire Phelipe de Maisiére, en son "etre, chevalier chancelier de Chippre†;" it was published about the year 1397; and has often been confounded with the Songe du Vergier, but it is quite a distinct work.

Wetstein, in the introduction to his edition of the

* See Oldys's Librarian, p. 5.

+ See the Dissertation et Analyse in Durande de Maillane's Libertés de l'Eglise Gallicane, tom. iii. p. 504.

New Testament, mentions, that, in the dispute, which the Franciscans had with pope John the twenty-second, the rebel party gave that explanation of the Revelations which makes the pope antichrist. Many of them embraced the reformation, carrying with them into it this capuchin discovery. Mosheim* says that "these rebellious Franciscans, "though fanatical and superstitious in many respects, deserve nevertheless an eminent rank

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among those who prepared the way for the "reformation:" the informed reader, probably, will not think that they add to its titles of honour.

Whatever may have been the principles of the persons, to whom we have just alluded, it is at least certain, that they produced a considerable degree of ferment. "The minds of men," says cardinal Julian, in a letter to pope Eugenius the fourth, "are big with expectation of what measures will "be taken; and are ripe for something tragical. "I see the axe is at the root: the tree begins to "bend and instead of propping it, whilst we may,

r

we hasten its fall." The whole of this letter,a copious extract from which is given by Bossuet, in the first pages of his Variations, is inserted in the works of Eneas Sylvius, afterwards pope, under the name of Pius the second. It is a remarkable monument of political foresight, and deserves the perusal of the readert.

* Ecc. Hist. Cent. xiii. part. ii. ch. 2, note (m).

+ The Commentaire du chevalier Folard sur Polybe, published in 1727, contains the following prediction, equally remarkable, of the French revolution: A conspiracy is

CHAP. XI.

HENRY THE EIGHTH.

COMMENCEMENT OF THE REFORMATION.

1517.

WHILE the general spirit of the public was in the state, which we have described, a circumstance took place, which immediately led to the reformation. Pope Leo the tenth published a General Indulgence, and employed several persons to preach and distribute it among the faithful.

The charge of doing this in the electorate of Saxony, he committed to Albert, archbishop of Mentz and Magdeburgh. This prelate employed on the occasion, John Tetzel, a Dominican friar, ignorant and insolent; but possessing no small share of popular eloquence. The terms, in which he described the indulgences, and announced their effects, excited general disgust.

The celebrated Martin Luther was, at this timé, professor of theology in the university of Wittemberg, on the Elbe. He had taken the degree of doctor, and possessed great reputation and autho

"actually forming in Europe, by means at once so subtle and "efficacious, that I am sorry not to have come into the world

thirty years later, to witness its result. It must be con❝fessed, that the sovereigns of Europe wear very bad specta"cles. The proofs of it are mathematical, if such proofs ever "were, of a conspiracy."

rity. In the most explicit and bold language, he harangued in the great church of that city, both against the indulgences and the manner in which they were dispensed. In September 1517, he published ninety-five propositions, expressing his sentiments respecting them. These were universally read, and produced the greatest sensation. The notions, which they conveyed, and the consequences to which they evidently led, alarmed the see of Rome. Some attempts were made to silence and pacify Luther. Tetzel was condemned; and soon afterwards, loaded with general detestation, died of grief and despair. Miltitz, a Saxon knight, a person of learning, prudence and address, was then employed by the Roman pontiff to confer with Luther. The conferences seem to have been conducted in a manner, which promised an amicable settlement; but, before they came to a conclusion, Leo issued a bull, dated the 25th June 1520. In this memorable document, he solemnly condemned forty-one propositions, extracted from the writings of Luther; ordered his writings to be burnt, and summoned him, under pain of excommunication, to retract his errors within sixty days. The sixty days expired without any retractation,—and it was generally understood, that the pope was proceeding to issue a formal sentence of excommunication. To anticipate it, the reformer, on the 19th of December 1520, caused a pile of wood to be erected without the walls of the city of Wittemberg; and there, in the presence of an immense multitude of