It was an age of cruelty, never to be restored, when the world was boiling in tempest and men rode on the crests of fear.
47 Recently edited by Halliwell and published by the Shakspeare Society.
48 Hagenbach, Dogmengeschichte, sect. 205.
Researches made within the last century among the remains of famous mediaval edifices, both ecclesiastic and state, have brought to light the dismal records of forgotten horrors. In many a royal palace, priestly building, and baronial castle, there were secret chambers full of infernal machinery contrived for inflicting tortures, and under them concealed trap doors opening into rayless dungeons with no outlet and whose floors were covered with the mouldering bones of unfortunate wretches who had mysteriously disappeared long ago and tracelessly perished there. Sometimes these trap doors were directly above profound pits of water, in which the victim would drown as he dropped from the mangling hooks, racks, and pincers of the torture chamber. There were horrible rumors current in the Middle Age of a machine called the "Virgin," used for putting men to death; but little was known about it, and it was generally supposed to be a fable, until, some years ago one of the identical machines was discovered in an old Austrian castle. It was a tall wooden woman, with a painted face, which the victim was ordered to kiss. As he approached to offer the salute, he trod on a spring, causing the machine to fly open, stretch out a pair of iron arms, and draw him to its breast covered with a hundred sharp spikes, which pierced him to death.49
Ignorance and alarm, in a suffering and benighted age, surrounded by sounds of superstition and sights of cruelty, must needs breed and foster a horrid faith in regard to the invisible world. Accordingly, the common doctrine of the future life prevailing in Christendom from the ninth century till the sixteenth was as we have portrayed it. Of course there are exceptions to be admitted and qualifications to be made; but, upon the whole, the picture is faithful. Fortunately, intellect and soul could not slumber forever, nor the mediaval nightmares always keep their torturing seat on the bosom of humanity. Noble men arose to vindicate the rights of reason and the divinity of conscience. The world was circumnavigated, and its revolution around the sun was demonstrated. A thousand truths were discovered, a thousand inventions introduced. Papacy tottered, its prestige waned, its infallibility sunk. The light of knowledge shone, the simplicity of nature was seen, and the benignity of God was surmised. Thought, throwing off many restrictions and accumulating much material, began to grow free, and began to grow wise. And so, before the calm, steady gaze of enlightened and cheerful reason, the live and crawling smoke of hell, which had so long enwreathed the mind of the time with its pendent and breathing horrors, gradually broke up and dissolved, "Like a great superstitious snake, uncurled From the pale temples of the awakening world."
49 The Kiss of the Virgin, in the Archaologia published by the Antiquaries of London, vol. xxviii.
CHAPTER III.
MODERN DOCTRINE OF A FUTURE LIFE.
THE folly and paganism of some of the Church dogmas, the rapacious haughtiness of its spirit, the tyranny of its rule, and the immoral character of many of its practices, had often awakened the indignant protests and the determined opposition of men of enlightened minds, vigorous consciences, and generous hearts, both in its bosom and out of it. Many such men, vainly struggling to purify the Church from its iniquitous errors or to relieve mankind from its outrageous burdens, had been silenced and crushed by its relentless might. Arnold, Wickliffe, Wessel, Savonarola, and a host of others, are to be gratefully remembered forever as the heroic though unsuccessful forerunners of the mighty monk of Wittenberg.1 The corruption of the mediaval Church grew worse, and became so great as to stir a very extensive disgust and revulsion. Wholesale pardons for all their sins were granted indiscriminately to those who accepted the terms of the papal officials; while every independent thinker, however evangelical his faith and exemplary his character, was hopelessly doomed to hell. Especially were these pardons given to pilgrims and to the Crusaders. Bernard of Clairvaux, exhorting the people to undertake a new Crusade, tells them that "God condescends to invite into his service murderers, robbers, adulterers, perjurers, and those sunk in other crimes; and whosoever falls in this cause shall secure pardon for the sins which he has never confessed with contrite heart."2 At the opening of "Piers the Ploughman's Crede" a person is introduced saying, "I saw a company of pilgrims on their way to Rome, who came home with leave to lie all the rest of their lives!" Nash, in his "Lenten Stuff," speaks of a proclamation which caused "three hundred thousand people to roam to Rome for purgatorie pills." Ecclesiasticism devoured ethics. Allegiance to morality was lowered into devotion to a ritual. The sale of indulgences at length became too impudent and blasphemous to be any longer endured, when John Tetzel, a Dominican monk, travelled over Europe, and, setting up his auction block in the churches, offered for sale those famous indulgences of Leo X. which promised, to every one rich enough to pay the requisite price, remission of all sins, however enormous, and whether past, present, or future!3 This brazen but authorized charlatan boasted that "he had saved more souls from hell by the sale of indulgences than St. Peter had converted to Christianity by his preaching." He also said that "even if any one had ravished the Mother of God he could sell him a pardon for it!" The soul of Martin Luther took fire. The consequence to which a hundred combining causes contributed was the Protestant Reformation. This great movement produced, in relation to our subject, three important results. It noticeably modified the practice and the popular preaching of the Roman Catholic Church.
1 Ullmann, Reformatoren vor der Reformation.