and thousands of its purest souls longed, prayed and struggled for its practical amendment.  To emancipate the Church from the clutches of the autocracy of Rome; to remove the abuses that, in the course of centuries, had grown round and sullied its primitive purity; to lighten the fiscal oppression of the Papacy and to check the rapacity of the Cardinals; to reform and discipline the priesthood; even to modify certain doctrines and dogmas:  such were the aspirations of some of the most devout, eminent and cultured sons of the Church.  Outside its communion there were many forms of heresy, which, though generally regarded as disreputable and often treated as criminal, the apparently all-powerful Church had never been able entirely to eradicate.  And, at first at least, both these forces favoured the efforts of the early Lutheran Reformers.

The influence of the Reformation, of “the New Learning,” on theological, ethical, social and political thought can scarcely be overestimated.  Under the supremacy of the Church of Rome, men, educated and uneducated, had come to rely almost entirely on authority and precedent, and had lost the habit of self-reliance, of unswerving dependence on the dictates of reason, which was one of the distinguishing characteristics of the classical philosophers and their disciples, as it is of the modern scientific school of thought.  In short, concerning matters spiritual and temporal, Faith had usurped the function of Reason.  Hence any innovations, whatever their abstract merit, were regarded not only with justifiable suspicion and caution, but as entirely unworthy of consideration, unless, of course, they could be shown to be in accordance with accepted traditions and doctrines, or had received the sanction of the Church.  But even the Church itself was popularly regarded as bound by tradition and precedent; and when the Papacy sanctioned any departure from established custom, it was understood to do so in its capacity of infallible expounder of unalterable doctrines.

The habits of centuries still enthralled the early Reformers.  Circumstances compelled them to attack some of the doctrines and customs of their Mother Church, of which at first they were inclined to regard themselves as dutiful though sorrowful sons.  The logic of facts, however, soon forced them outside the Church.  Then, but then only, for the authority of the Church, they substituted the authority of the Scriptures.  To apply to them Luther’s own words, “they had saved others, themselves they could not save.”  In their eyes Reason and Faith were still mortal enemies,—­as unfortunately they are to this day in the eyes of a steadily diminishing number of their followers,—­and they did not hesitate to demand the sacrifice of reason when it conflicted, or appeared to conflict, with the demands of faith:  and that, indeed, as “the all-acceptablest sacrifice and service that can be offered to God.”  In a sermon in 1546, the last he delivered at Wittenberg, Luther gave vent, in language that even one of his modern admirers finds too gross for quotation, to his bitter hatred and contempt for reason, at all events when it conflicted with his own interpretation of the Scriptures, or with any of the fundamental dogmas and doctrines he had himself formulated or accepted.  While even in milder moments he did not hesitate to teach that[4:1]—­