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"The wretched miserable want which I witnessed formerly when I was still a visitor, has urged and driven me to give to this catechism, or Christian teaching, such a small simple form. God help me, what wretchedness have I seen! how ignorant are the common people, particularly in the villages, of all Christian knowledge! and how many of the parochial priests are unskillful, and unfit, alas! to teach them! O ye bishops! how will ye answer it unto Christ that ye have deserted the people thus disgracefully ?"

It was his greatest joy and greatest restorative to see the fruits of his labor ripen among the new generation. "Tender youths and maidens grow up so well instructed in the catechism and the Scriptures, that it soothes my heart to see how, at present, young boys and maidens pray and believe more, and can tell more of God and of Christ, than formerly, and even now, all foundation-convents and schools can. Young people like them are truly a paradise, such as the world cannot show. And all this the Lord buildeth; as though he would say: 'Well, my muchbeloved Duke Hanns, I confide to thee my noblest treasure, my cheerful paradise; thou shalt be father over it, as my gardener and fosterer.' As if God himself were your daily guest and ward, because his word, and his children who keep his word, are your daily guests and wards, and eat your bread."

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tion and guidance of the Evangelical Church. The divine became from this time forward preeminently a preacher.

"Therefore mark this, thou parochial priest and preacher! Our office has now become another thing than it was under the pope; it is now real and beneficial. Therefore has it much more trouble and labor, danger and temptations, and with all that less reward and thanks in this world; but Christ himself will be our reward, so we labor faithfully."

In the picture all the elements of evangelical worship are indicated: the sacraments, by the baptismal font and the altar; music, by the organ and the hymn-books; the duty of benevolence, by the poor-box. We are at the same time reminded of the fact, that Luther and the renovated Church were entirely free from the heartless fanatical endeavor to exclude the arts from public worship.

"I am not of opinion that all the arts are to be rooted out by the gospel, as some ultra-divines pretend; but would wish to see all the arts employed, and music particularly, in the service of Him who has given and created them."

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"O! how I trembled when I had to
ascend the pulpit for the first time! But
I was forced to preach, and to the brothers
first of all.
Under this very

pear-tree where we are now standing, I
adduced fifteen arguments to Dr. Staupitz
against my vocation for the pulpit: at last
I said, ' Dr. Staupitz, you wish to kill me;
I shall not live three months.' He an-
swered me, 'Well, our Lord has great
business on hand above, and wants able
men.
I do not like Philip to be pres-

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The picture represents the great reformer in the midst of a number of children; to whom, according to the text, "Let little children come unto me," he expounds his catechism, while Jonas is distributing the book among them; and in the back-ent at my lectures or sermons; but I ground are seen a circle of attentive place the cross before me and say, Philip, schoolmasters, who are preparing them- Jonas, Pomer, and the rest, have nothing selves by listening to his teaching for to do with the matter;' and then I endeavor the duties of their calling. to fancy that no one has sat in the pulpit abler than myself." Dr. Jonas said to him, "Sir doctor, I cannot at all follow you in your preaching." Luther replied, "I cannot myself; for my subject is often suggested either by something personal, or some private matter, according to times, circumstances, and hearers. Were I young, I should like to retrench many things in my sermons, for I have been too wordy." "I wish the people to be taught the catechism well. I found myself upon it in all my sermons, and I preach as simply as possible. I want the

THE SERMON.

As Luther had translated the Word of God for his people into their mother tongue; as he had intrepreted it in his elementary work for the understanding of children; so did he wish to announce it to the assembled community in sermons, as an explanation, development, and application of the word of God, of the revelation of God in Christ. Preaching became the principal instrument for the founda

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common people, and children, and servants, to understand me. I do not enter the pulpit for the sake of the learned; they have my books."

Dr. Erasmus Alberus, being about to leave for the March, asked Luther how he should preach before the prince. "Your sermons," said he, "ought to be addressed, not to princes, but to the rude and simple people. If, in mine, I was thinking of Melancthon and the other doctors, I should do no good; but I preach solely for the ignorant, and that pleases all. Hebrew, Greek, and Latin, I spare until we learned VOL. V.-23

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ones come together; and, then, we make it so curled and finical that God himself wondereth at us."" "Albert Dürer, the famous painter of Nuremberg, used to say that he took no pleasure in paintings charged with colors, but in those of a less ambitious kind. I say the same of sermons." "O! how happy should I have been when I was in the monastery of Erfurth, if I could once, but once, have heard but one poor little word preached on the Gospel, or on the least of the Psalms." "Nothing is more acceptable or more useful to the general run of hearers, than

THE SACRAMENT OF THE HOLY COMMUNION IN BOTH
KINDS.

to preach the law and examples. Ser-struction of men, has dictated to Moses? mons on grace and on justification are cold But we wish our ears to be purer than the to their ears." Among the qualities mouth of the Holy Ghost." which Luther desiderates in a preacher, is a fine person, and that he be such as to make himself loved by good women and maidens. In his Treatise on Monastic Vows, Luther asks pardon of the reader for saying many things which are usually passed over in silence. "Why not dare to say what the Holy Ghost, for the in

"THE WORD AND THE SACRAMENT," was for Luther the motto and symbol of the true Christian Church. As a pendant to the preaching, the artist has chosen, therefore, the most sacred rite of the

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LUTHER AND BUGENHAGEN ADMINISTERING THE SACRAMENT IN BOTH KINDS.

evangelical community-the celebration | being either split into a number of sects of the Lord's supper in its original mode and form. Luther presents the cup to his elector, John Frederick, while Dr. Bugenhagen breaks the bread. By retaining and insisting upon the "real presence" in the sacrament, Luther strove to save the reformed Church from the double danger of

unconnected with the great Christian Church, or driven from its object by the arbitrary opinions of the schools. "Whoever doth not require and long for the sacrament, of him it may be feared that he despises it, and is no Christian; even as he is no Christian who doth not hear

and believe in the gospel. But who doth not reverence the sacrament, that is a sign that he has no sin, no world, no death, no danger, no hell; that is to say, he believeth in none, although he be sunk in them over head and ears. Contrariwise, he needeth not either grace, eternal life, the kingdom of heaven, Christ, or God."

IGNATIUS LOYOLA, FOUNDER OF THE JESUITS.

WHA

HAT country but Spain could have produced that wonderful man, Ignatius Loyola, and how well befitting that land is his history! The handsome, bold young noble, entering life as page at the brilliant court of Ferdinand; then as a soldier of fortune, pursuing a career of romantic bravery in the desolating wars of the times; fierce, reckless, pleasureloving, seeking, amid enjoyment and keen excitement, food for his fevered spirit, until, in his thirtieth year, struck down by a cannon-ball at the siege of Pampeluna, wounded through both legs, he is borne, toilsomely and painfully, many a weary league in the rude litter to his native valley, Loyola-that valley to which he is to give so wide a renown. And there is he borne to his old ancestral mansion, to the chamber where he first saw light, a helpless and maimed sufferer, struck down in the full tide of life and hope. Here for long months he lay; and how clouded must his future prospects have appeared when, chafing under his slow recovery, and anxious to prevent the deformity he feared, he caused his wounds to be reopened, and a protruding bone sawed off! Terribly was the indomitable will of the founder of that mightiest order shown in this! but the agony was endured in vain Ignatius was a hopeless cripple. Still tossing on his restless bed, the thoughts of the knight turned to his favorite romances, and he asked for them. None could be found: so the lives of the saints were brought to him. What had been the history of "the Society of Jesus," where had been many an important, many a mysterious episode in the history of modern Europe, if that restless, chafing spirit, at this, the very crisis of his fate, had, like Luther, opened the Bible? Who shall say? But who shall also say what shaping thoughts, whether of wild enthusiasm, of towering ambition, of religious

zeal, or all these, perchance, inextricably mingled, wrought in the mind of him who, in that lone chamber, still reverently preserved and reverently shown, cast aside every dream of his youth and manhood, flung away every once-cherished purpose, and devoted the first hours of his slow recovery to toil on crutches up the ascent to the church of Our Lady of Montserrat, there to hang up his lance and sword, and to vow before her altar, with devotion unimagined by the knight of romance, all his future days to her service. Strongly is his indomitable will displayed in all the incidents of his after-life; his weary pilgrimage to Jerusalem; his placing himself on the same form with boys studying grammar, that he might obtain the scanty knowledge without which he could not become a priest; his persevering efforts to establish his order, in spite of such determined opposition; even the legends of his miracles and visions, all bear the same impress of stern conflict and victory. Wonderfully did he rule his order, and yet rules it from the tomb! but Ignatius had been a soldier, and he carried into his community, as it has been truly said, the ideas and habits of a soldier. But then we think that the type of the genius of his "society" must not be sought for in the quiet orderly submission of the soldier of modern days; we must look rather at the blind submission to the one favorite leader, to that fierce, reckless spirit that yielded, indeed, implicit obedience to one, but as the price of unlimited freedom from all other rule which characterized the soldier of fortune in his own day. Such had he seen in the Spanish and Italian wars; such were the free companies that fought under Bourbon, Pescara, and De Leyra; such were they who, at the bidding of Cortez and Pizarro, followed them over unknown seas! and as devoted, as unscrupulous a band of followers had he. In so many ways are they, especially the Franciscan and Dominican, connected with the progress of society in Europe, with the advancing cause of freedom, with the earlier struggles of the Reformation, that we cannot but be interested in every attempt that is made to bring these influential communities before the attention of the historical student, well assured that a just appreciation of their efforts and their character cannot fail to throw additional light on the history of the middle ages.

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T was on a bright calm morning toward | had not, therefore, proceeded far before he

from the inn at Galashiels, where we had arrived at a late hour on the preceding evening, to visit Abbotsford and some of the adjacent scenes, which the genius of the mighty minstrel had invested with sufficient interest to our minds to render them the chief object of our northern tour.

One of our party (we were four in number, and on foot-the true mode of enjoying such an excursion) was well acquainted with the locality of every spot with which the slightest interest was associated; and was, moreover, admirably qualified to act as cicerone by an unbounded enthusiasm for everything connected, however remotely, with the person, the genius, or the memory of the illustrious poet. We

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woods and house of Abbotsford; and there, behind them, are the Eildon hills! There you see Gala-water chafing as it joins the Tweed. And yonder are the braes of Yarrow, and the vale of Ettrick!" It was impossible not to catch some portion of the enthusiasm with which he thus uttered names that we had often heard and read of with emotion, especially as the beautiful scenery to which they belonged was now spread in bright reality before us, and we learned to distinguish each amid the calm light shed around them from a cloudless autumn sky.

Abbotsford is situated about two miles from Galashiels, between that town and Selkirk. The house occupies the crest

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