Greek were received at the hands of a Rationalistic pastor in his
native town, but he assisted his father in the mill until he was
nineteen years of age. He then visited the university of Kiel, and in
due time entered upon the pastoral work. He scorned the customary dry
method of preaching, and aimed to reach the hearts of his hearers by any
praiseworthy method within his power. He made use of popular
illustrations and ordinary incidents. His congregations increased, not
only in the attendance of the middle and lower classes, but of the
gentry and wealthy. His earnest plainness was so novel and unexpected
that those who had long absented themselves from the sanctuary were
rejoiced to attend the ministrations of a preacher who seemed to believe
something positive and Scriptural, and who had the boldness to say what
he did believe.

This was the man who came forth on the occasion of the anniversary of
the Reformation as the champion for a return to the spirit of the olden
time. He held that reason had totally supplanted revelation in the
pulpits, universities, and lower schools, and that, until faith was
crowned with supremacy, there was no hope of relief. The _Theses_
exhibited great directness and clearness of appeal, and a keen insight
into the methods of popular address. As a specimen of their style we
introduce the following extracts: "III. With the idea of a progressing
Reformation, in the manner in which this idea is at present understood,
and especially in the manner in which we are reminded of it, Lutheranism
will be reformed back into heathenism, and Christianity out of the
world. IX. In matters of faith, reason; and as regards the life,
conscience, may be called the Popes of our age. XI. Conscience cannot
pardon sins. XXI. In the sixteenth century the pardon of sins cost
money, after all; in the nineteenth it may be had without money, for
people help themselves to it. XXIV. In an old hymn-book it was said,
'Two places, O man, thou hast before thee;' but in modern times they
have slain the devil and dammed up hell. XXXII. The so-called religion
of reason is destitute either of reason or religion, or both. XLVII. If
in matters of religion, reason claims to be more than a layman, it
becomes a heretic; that avoid, Titus iii. 10. LXIV. Christians should be
taught that they have the right not to tolerate any unchristian and
un-Lutheran doctrine in the pulpits, hymn-books, and school-books.
LXVII. It is a strange cla