THE NEW SCHAFF-HERZOG
the three-headed Antichrist — pope, Turk, and Calvinist). Lukas Osiander (q.v.) was one of the most passionate polemists of the period. The two preachers named Johann Benedikt Carpzov (q.v.) were scholastic in type; Philipp Nicolai (q.v.) was reserved in polemics and better known for his hymns. Deserving of mention are Hoe von Hoenegg and Konrad Dannhauer (qq.v.), while Hermann Samson of Riga, who could not pass over a point of controversy, yet built up excellent illustrations and comparisons. Alongside of this dry scholastic method there was found a practical, edifying preaching, with a mystical coloring; besides the merely intellectual, the polemically keen and the didacticaldogmatic there was a living, warm, and popular style of discourse, taking thought for the religious and ethical needs of life. Orthodoxy had, however, so strong a hold on the times that sermons were written, e.g., upon the greetings, the titles and signatures of the epistles. How minute were the details noticed may be seen by the fact that G. Strigenitz (d. 1603) preached in Meissen 122 sermons on the Book of Jonah! Examples of the better style of preachers are Johann Gigas in Freystadt (d. 1581), Johann Habermann (q.v.), Hieronymus Mencel in Eisleben (d. 1690), Martin Mirus, court preacher in Dresden (d. 1593), iEgidius Hunnius (q.v.), Jacob Heerbrand and Martin Chemnitz (qq.v), the eloquent Georg Mylius of Wittenberg, his colleague Polykarp Leyser (q.v.), a foe of all affectation, practical and fearless in application of the truth. Zealous for the coming of the kingdom of Christ was the diligent Stephan Pratorius of Salzwedel (q.v.). Worthy of notice is the practical and Biblically based work of Lukas Osiander (q.v.; d. 1604), whose products were illumined by touches of humor. His Bauernpostitte (1597 sqq.) is well known, in which he insisted that for the poor peasantry citations and disputations should be omitted, for whom short sermons were the more suitable.
Out of the sorrowful period of the Thirty Years' War, with its desolation of schools and universities, and the consequent lowering of educational tone, comes Johann Arndt (q.v.), with whom may be named the earnest and practical preachers of Dan-
3. Individ- zig' Dilger (d- 1645)' Blanck (d> 1637)' ual Names" anr^ Rathmann (d. 1628); the earnest " and strong Paul Egard of Nottorp in Holstein (c. 1620) preached without learned ostentation. Comparable to Arndt in spirituality and depth of feeling is Valerius Herberger (q.v.), while Johann Matthaus Meyfart (q.v.) opposed scholastic and errant Christianity and was particularly Biblical in his preaching. Akin in spirit to Arndt was Martin Geier of Leipsic (d. 1680). Seldom mentioned yet worthy of notice is the practical, learned, and Biblical Konrad Dieterich of Ulm (d. 1639), who left several volumes of sermons remarkable for learning, sound conclusions, fresh illustrations, and irenic spirit. Less significant was the Wittenberg professor Balthasar Meisner (q.v.). Johann Heermann (q.v.) preached the splendor of the Gospel with lively effect and soul-saving earnestness, leaving several volumes of discourses, especially worthy of mention among which is his Nuptialia (Nuremberg, 1657). Johann Gerhard (q.v.) is not
to be passed by. Among faithful shepherds of their flocks must be named Justus Gesenius (q.v.), whose sermons on the Gospels and epistles are thorough; but as a preacher he was excelled by Johann Valentin Andrea (q.v.), who promoted a deeper comprehension of Scripture. A preacher full of wit and humor was Johann Balthasar Schuppius (q.v.), original, spiritual, fresh, satirical but earnest. Free from all false rhetoric was Joachim Liltkemann (q.v.), whose sermons treat of the Gospels and epistles. Worthy also was Heinrich M tiller (q.v.), as was Christian Scriver. The great exegete of the seventeenth century, Sebastian Schmidt (d. 1696) left over 100 sermons on Biblical and confessional topics. Others who displayed somewhat of the spirit of Arndt were: Johann Lassenius of Bernstadt and Copenhagen (d. 1692), who left numerous volumes of sermons which display Biblical learning and concise though tfulness; Lutkens of Cologne-on-the-Spree (d. 1712), who helped transplant the spirit of Spener into Scandinavia; the Scriptural and practical Haberlin of Stuttgart (d. 1699), and the learned Caspar Neumann (q.v.), whose sermons were exegetical. Dilherr of Nuremberg, who was both a poet and an educator, left two volumes of sermons; Arnold Mengering (d. in Halle 1646) was a preacher of repentance; Joachim Schroder of Rostock (d. 1677) was especially severe against the vices of the times; Gottlob Cober (d. 1717) was the author of widely celebrated and circulated volumes of discourses. Eccentric in type were Jobst Sackmann (d. 1718), humorous, naive, yet true to life in his delineations, and the South German preacher Sporrer of Rechenberg (c. 1720). Heterodox in style was Valentin Weigel of Zschopau (d. 1588), preaching an intellectualism and a mystical spiritualism in opposition to the scholastic dogmatism of the period. In Denmark Niels Hemmingsen (q.v.) was noted for the finished style of his discourse, while Jesper Rasmussen Brockmand (q.v.), whose Sabbati sanctificatio went through fourteen editions, was Scriptural and thorough; Dinesin Jersin (d. 1634) was a forerunner of Pietism and one of the most influential preachers of Denmark. In Sweden the pulpit lagged a full generation behind Germany. From about 1600 the Christian faith was handled as sheer knowledge, though orthodoxism was not so much in the foreground as in Germany. Prominent and strong in the exposition of Christian verities were Bishop Rudbeck in Westeras (d. 1646), and J. Botvidi, court preacher to Gustavus Adolphus II. J. Matthia (d. 1670) appealed more to the emotions; J. E. Terser, bishop of Linkoping (d. 1678), was a representative of syncretism. Johannes Gezelius the elder (q.v.), the eloquent Archbishop Hagain Spegel (end of the seventeenth century), and Jesper Svedberg (d. 1735) were among the greatest preachers of Sweden, uniting warmth of faith, clarity, and oratorical brilliance with artistic construction.
In the Reformed Church the sermon presented much the same features as in the Lutheran, working along emblematic and allegorical lines, though the tendency was toward a simpler style with less adornment, perhaps due to the influence of Andreas Hyperius (q.v.). A good representative of the