which endured a long time after the apostles' time. But afterwards in process of years, through wealth and negligence, so soon as this foundation began to be lost, there came in new builders, who would build upon a new foundation a new church, which we call now the church of Rome; who being not content with the old foundation, and the head corner-stone, which the Lord by his word had laid, laid the groundwork upon the condition and strength of the law and works. Although it is not to be denied, but that the doctrine of God's holy law, and of good works according to the same, is a thing most necessary to be learned and followed by all men: yet it is not that foundation whereupon our salvation consists, neither is that foundation able to bear up the weight of the kingdom of heaven, but is rather the thing which is builded on the foundation, which foundation is Jesus Christ; according as we are taught by St. Paul, saying, "Other foundation can no man lay than that is laid, which is Jesus Christ," &c.

But this ancient foundation, which the old ancient church of Christ laid, has been now long forsaken, and instead of it a new church, with a new foundation, has been erected, not upon God's promise, and his free grace in Christ Jesus, nor upon free justification by faith, but upon merits and deserts of men's working. And here they have planted all their new devices, so infinite, that they cannot well be numbered; as massestrecenaries, dirges, obsequies, matins, and hours-singingservice, vigils, midnight-rising, barefoot-going, fishtasting, Lent-fast, Ember-fast, stations, rogations, jubilees, advocation of saints, praying to images, pilgrimagewalking, works of supererogation, application of merits, orders, rules, sects of religion, vows of celibacy, wilful poverty, pardons, relations, indulgences, penance, and satisfaction, with auricular confession, founding of abbeys, &c. And who is able to recite all their laborious buildings, falsely framed upon a wrong ground, and all for ignorance of the true foundation, which is the free justification by faith in Christ Jesus the Son of God. Moreover note, that as this new-found church of Rome was thus deformed in doctrine, so was it corrupt in order of life and deep hypocrisy, doing all things only under pretences and dissembled titles; so under the pretence of Peter's chair, they exercised a majesty above emperors and kings. Under the visor of their vowed celibacy, reigned adultery; under the cloak of professed poverty, they possessed the goods of the temporalty; under the title of being dead to the world, they not only reigned in the world, but also ruled the world; under the colour of the keys of heaven to hang under their girdle, they brought all the states of the world under their girdle, and crept not only into the purses of men, but also into their consciences: they heard their confessions; they knew their secrets; they dispensed as they were disposed, and absolved what they chose; and finally, when they had brought the whole world under their subjection, their pride neither ceased, nor could their avarice be ever satisfied.

In these so blind and miserably corrupt days of darkness and ignorance, thou seest, good reader, how necessary it was, and high time, that the reformation of the church should come, which now most happily and graciously began to work, through the merciful providence of Almighty God; although he suffered his church to wander and start aside, through the seduction of pride and prosperity, for a long time, yet at length it pleased his goodness to have respect to his people, and to reduce his church to its pristine foundation and frame again, from whence it was piteously decayed. Of this I have now to treat, intending by the grace of Christ to declare how, and by what means first this reformation of the church began, and how it proceeded, increasing by little and little to this perfection which we now see.

And here we have first to behold the admirable work of God's wisdom. For as the first decay and ruin of the church began by rude ignorance, and lack of knowledge in teachers; so, to restore the church again by doctrine and learning, it pleased God to open to man the art of printing shortly after the burning of John Huss and Jerome. Printing opened to the church the instru

ments and tools of learning and knowledge, which were good books and authors who before lay hid and unknown. The science of printing being found, immediately followed the grace of God, which stirred up good understandings to conceive the light of knowledge and of judgment: by which light darkness began to be seen, and ignorance to be detected; truth to be discerned from error; and religion from superstition.

After these men, stirred up by God, there followed others, increasing daily more and more in science, in languages, and perfection of knowledge, who being so armed and furnished with the help of good letters, that they encountered the adversary, sustaining the cause and defence of learning against barbarity; of truth against error; of true religion against superstition. Here began the first assault against the ignorant and barbarous faction of the pope's church. After these men, by their learned writings and laborious travel, had opened a window of light to the world, and had made (as it were) a way more ready for others to come after them, immediately, according to God's gracious appointment, followed Martin Luther, with others after him, by whose ministry it pleased the Lord to work a more full reformation of his church.

The History of Dr. Martin Luther, with his Life and Doctrine described.

Martin Luther, born at Isleben in Saxony, A.D. 1483, was sent to the university, first of Magdeburg, then of Erfurth. In this university of Erfurth there was an aged man in the convent of the Augustinians, with whom Luther, being of the same order, an Augustinian friar, had conference upon many things, especially touching the article of remission of sins; which article the aged father opened to Luther after this sort, declaring, that we must not generally believe only forgiveness of sins to be, or to belong, to St. Peter, to St. Paul, to David, or such good men alone; but that God's express commandment is, that every man should believe his sins individually to be forgiven him in Christ; and further said, that this interpretation was confirmed by the testimony of St. Bernard, and shewed him the place, in the Sermon of the Annunciation, where it is thus set forth :-" But add thou that thou believest this, that by him thy sins are forgiven thee. This is the testimony that the Holy Ghost gives thee in thy heart, saying, thy sins are forgiven thee. For this is the opinion of the apostle, that man is freely justified by faith."

By these words Luther was not only strengthened, but was also instructed in the full meaning of St. Paul, who repeats so many times this sentence, "We are justified by faith." And having read the expositions of many upon this place, he perceived, as well by the purpose of the old man, as by the comfort he received in his spirit, the vanity of those interpretations, which he had read before by the schoolmen. And so reading by little and little, comparing the sayings and examples of the prophets and apostles, and continual invocation of God, and exercise of faith and prayer, he perceived that doctrine most evidently. Then he began to read St. Augustine's books, where he found many comfortable things: among others, in the Exposition of the Psalms, and especially of the Book of the Spirit and Letter, which confirmed this doctrine of faith and consolation in his heart not a little. And yet he laid not aside the Sententiaries, as Gabriel and Cameracensis. Also he read the books of Occam, whose subtlety he preferred above Thomas Aquinas and Scotus. He read also Gerson; but, above all the rest, he perused St. Augustine's works all over, with attentive meditation; and thus he continued his study at Erfurth for the space of four years in the convent of the Augustines.

About this time one Staupitius, a famous man, was promoting the erection of an university in Wittenburg, and endeavouring to have schools of divinity founded in this new university: when he had considered the spirit and learning of Luther, he invited him from Erfurth, to place him in Wittenburg, (A.D. 1508,) at the age of twenty-six. There his learning appeared in the ordi

nary exercise, both of his disputations in the schools, and in preaching in churches, where many wise and learned men attentively heard Luther.

Dr. Mellarstad would often say, that Luther was of such a wonderful spirit, and so ingenious, that he was sure that he would introduce a more compendious, easy, and familiar manner of teaching.

There he expounded the logic and philosophy of Aristotle, and in the meanwhile omitted not his study in theology. Three years afterwards he went to Rome, about some contentions of the monks, and returning the same year he was graduated as a doctor, at the expense of the elector Frederick duke of Saxony, according to the solemn manner of the schools; for he had heard him preach, well understood the quietness of his spirit, diligently considered the force of his words, and held in high admiration those profound matters which he so exactly explained in his sermons.

After this he began to expound the Epistle to the Romans, and then the Psalms, where he shewed the difference betwixt the law and the gospel. He also overthrew the error that then reigned in schools and sermons, that men may merit remission of sins by their own works, and that they are just before God by outward discipline, as the pharisees taught. Luther diligently led the minds of men to the Son of God; and as John the Baptist pointed to the Lamb of God which took away the sins of the world, even so Luther shining in the church as a bright star after a long, cloudy, and obscure sky, clearly shewed, that sins are freely remitted for the love of the Son of God, and that we ought faithfully to embrace this bountiful gift.

These happy beginnings got him great authority, especially as his life corresponded to his profession. The consideration of which allured to him wonderfully the hearts of his auditors, and also many notable personages.

All this while Luther yet altered nothing in the ceremonies, but precisely observed his rule among his fellows; he meddled in no doubtful opinions, but taught this only doctrine as the principal of all others to men, opening and declaring the doctrine of repentance, of remission of sins, of faith, as the only true comfort in times of adversity. Every man received good taste of this sweet doctrine, and the learned conceived high pleasure to behold Jesus Christ, the prophets, and apostles, come forth into light out of darkness, by which they began to understand the difference between the law and the gospel; between the promises of the law and the promise of the gospel; between spiritual righteousness and civil things; which certainly could not have been found in Thomas Aquinas, Scotus, and such like authors, who were studied at that time.

It happened about this time, that many were induced by Erasmus's learned works, to study the Greek and Latin tongues; who perceiving a more gentle and ready order of teaching than before, began to have in contempt the monks' barbarous and sophistical doctrine; and especially such as were of a liberal nature and good disposition. Luther began to study the Greek and Hebrew tongue, that after he had learned the phrase and propriety of the language, and drawn the doctrine from the very fountains, he might give more sound judgment.

As Luther was thus occupied in Germany (A.D. 1516,) Leo X. having succeeded Julius II. was pope of Rome, who, under a pretence of war against the Turk, sent a jubilee with his pardons abroad through all christian realms and dominions, by which he gathered together innumerable riches and treasure. The gatherers and collectors persuaded the people, that whoever would give ten shillings, should at his pleasure deliver one soul from the pains of purgatory. For this they held as a general rule, that God would do whatever they would have him, according to the saying, "Whatsoever you shall loose upon earth, shall be loosed in heaven." ́But if it were but one jot less than ten shillings, they preached that it would profit them nothing.

This filthy kind of pope's merchandize, as it spread through all quarters of christian regions, so came also to Germany, through means of a certain Dominican friar

named Tetzel, who most impudently caused the pope's indulgences or pardons to be carried and sold about the country. Luther, much moved with the blasphemous sermons of this shameless friar, and having his heart earnestly bent to maintain true religion, published certain propositions concerning indulgences, and set them openly on the temple that joins the castle of Wittenberg, on the 30th of September, A.D. 1517.

This friar, hoping to obtain the pope's blessing, assembled certain monks and divines of his convent, and forthwith commanded them to write something against Luther. And while he would not himself seem to be dumb he began not only to inveigh in his sermons, but to thunder against Luther crying, "Luther is an heretic, and worthy to be persecuted with fire." And besides this, he burned openly Luther's propositions, and the sermons which he wrote on indulgences. The rage and fury of this friar forced Luther to treat more amply of the cause, and to maintain his argument.

And thus arose the beginning of this controversy, wherein Luther, neither suspecting nor dreaming of any change that might happen, did not utterly reject the indulgences, but only required a moderation in them; and therefore they falsely accuse him, who blaze that he began with plausible matter, by which he might get praise, to the end that in process of time he might change the state of the commonweal, and purchase authority either for himself or others.

And certainly he was not stirred up by the court, for the Duke Frederick was offended that such contention and controversy should arise.

And as this Duke Frederick was one of all the princes of the time that most loved quietness and tranquillity, so he neither encouraged nor supported Luther, but often shewed the heaviness and sorrow which he bore in his heart, fearing still greater dissensions. But being a wise prince, and following the counsel of God, and well deliberating thereon, he thought with himself that the glory of God was to be preferred above all things. Nor was he ignorant what blasphemy it was, horribly condemned by God, obstinately to oppose the truth. Wherefore he did as a godly prince should do; he obeyed God, committing himself to his holy grace, and omnipotent protection. And although Maximilian the emperor, Charles king of Spain, and pope Julius, had given commandment to the Duke Frederick that he should prohibit Luther from all place and liberty of preaching; yet the Duke, considering with himself the preaching and writing of Luther, and weighing diligently the testimonies and places of scripture which he alleged, would not withstand the thing which he judged to be true and sincere. And yet he did not do this, trusting to his own judgment, but was very anxious to hear the judgment of others, who were both aged and learned. In the number of whom was Erasmus, whom the duke desired to declare to him his opinion touching the matter of Martin Luther; saying and protesting, that he would rather the ground should open and swallow him, than he would bear with any opinions which he knew to be contrary to manifest truth; and therefore he desired him to declare his judgment in the matter to him freely and friendly.

Erasmus, thus being intreated by the duke, began thus jestingly and merrily to answer the duke's request, saying, that, in Luther were two great faults; first, that he would touch the bellies of monks: the second, that he would touch the pope's crown; which two mat. ters are in no case to be tampered with. Then, opening his mind plainly to the duke, he said, that Luther was occupied in detecting errors, and that a reformation was to be wished, and very necessary in the church and he added, that the effect of his doctrine was true; but only he wished in him a more temperate moderation and manner of writing. Duke Frederick shortly after wrote to Luther seriously, exhorting him to temper the vehemence of his style. This was at the city of Cologne, shortly after the coronation of the new emperor.

Erasmus the next year wrote to the archbishop of Mentz an epistle touching the cause of Luther. In which epistle he signifies to the bishop "That many

things were in the books of Luther condemned by monks and divines for heretical, which in the books of Bernard and Austin are read as sound and godly."

Also "That the world is burdened with men's institutions, with school-doctrines and opinions, and with the tyranny of begging friars; which friars, being nothing but the pope's servants and underlings, yet have they so grown in power and multitude, that they are now terrible both to the pope himself, and to all princes. Who so long as the pope makes with them, so long they make him more than God; but if he make any thing against their purpose or advantage, then they weigh his authority no more than a dream or phantasy.'

"Once," said he, "it was counted an heresy when a man opposed the gospel or articles of the faith; now he that dissents from Thomas Aquinas is an heretic; whatever they like not, whatever they understand not, that is heresy. To speak Greek is heresy; or to speak more finely than they do, that is with them heresy." And thus much by the way concerning the judgment of Erasmus. Now to return, and to treat of the acts and conflicts of Luther with his adversaries. After Tetzel, with his fellow-monks and friars, had cried out with open mouth against Luther, in maintaining the pope's indulgences; and after Luther, in defence of his cause, had set up propositions against the open abuses of indulgences, it was wonderful to see how soon those propositions were spread abroad in far places, and how greedily they were caught up in the hands of persons both far and near. And thus the contention increasing between them, Luther was compelled to write more largely and fully than otherwise he thought, which was in A.D. 1517.

Yet all this while Luther never thought of any alteration, much less such a reformation of doctrine and ceremonies as afterwards followed. But hearing that he was accused to the bishop of Rome, he wrote humbly to him, in which writing he declares the outrage of those pardonmongers who so excessively cheated the simple people, to the great slander of the church, and shame to his holiness; and so proceeding, in the end of his writing thus submits himself.

"Wherefore," saith he, "most holy father, I offer myself prostrate under the feet of your holiness, with all that I am, and all that I have. Save me, kill me, call me, recall me, approve me, reprove me as you shall please. Your voice, the voice of Christ in your speaking, I will acknowledge. If I have deserved death, I shall be contented to die; for the earth is the Lord's, and all the fulness thereof, who is blessed for ever. Amen." This was in A.D. 1518.

After Martin Luther, provoked by Tetzel, had declared his mind in writing, lowly and humbly, and had set up certain propositions to be disputed; not long after, among other monks and friars, steps up Silvester de Prierio, a Dominican friar, who began to publish abroad an impudent and railing dialogue against him.

Next after this Sylvester stept forth Eckius, and opposed the conclusions of Luther. Against whom D. Andrew Bedenstein, archbishop of Wittenberg, came forth, making his apology in defence of Luther.

About

Then was Martin Luther cited the 7th of August, by Jerome bishop of Ascalon, to appear at Rome. which time Thomas Cajetan, cardinal, the pope's legate, was then at the city of Augsburgh, having before been sent down with certain mandates of Pope Leo to that city. The University of Wittenberg hearing of Luther's citation, soon directed their letters, with their public seal, to the pope in Luther's behalf. Also another letter they sent to Charles Militz, the pope's chamberlain; also good Frederick ceased not for his part to solicit the matter with his letters and earnest suit with Cardinal Cajetan, that the cause of Luther might be removed from Rome to Augsburgh, in the hearing of the cardinal. Cajetan, at the suit of the Duke, wrote to the pope, from whom he received this answer, 23d August: "That he had cited Luther to appear personally before him at Rome, by Jerome bishop of Ascalon, auditor of the chamber, which bishop had diligently done what was commanded him; but Luther, abusing and contemning the gentleness offered, not only refused to come, but also became

more bold and stubborn, continuing, or rather increasing in his former heresy. Wherefore he desired that the cardinal should cite and call up the said Luther, to appear at the city of Augsburgh before him, adjoining withal the aid of the princes of Germany, and of the emperor, if need required; so that when the said Luther should appear, he should lay hands upon him, and commit him to safe custody, and then he should be brought up to Rome; and if he perceived him to come to any knowledge or amendment of his fault, he should release him and restore him to the church again, or else he should be interdicted, with all his adherents, abettors, and maintainers, of whatever state or condition they were, whether they were dukes, marquises, earls, barons, &c. Against all which persons and degrees, he desired him to extend the same curse and malediction (only the person of the emperor excepted) interdicting, by the censure of the church, all such lands, lordships, towns, tenements, and villages, as should minister any harbour to Luther, and were not obedient to the see of Rome. Contrariwise, to all such as shewed themselves obedient, he should promise full remission of all their sins."

The pope directs other letters also at the same time to Duke Frederick, complaining with many grievous words against Luther.

The cardinal being thus charged with injunctions from Rome, according to his commission, sends with all speed for Luther, to appear at Augsburgh, before him.

About the beginning of October, Martin Luther yield. ing his obedience to the church of Rome, came to Augs. burgh at the cardinal's message (at the charges of the noble prince elector, and also with his letters of com. mendation) where he remained three days before he came to his presence, for it was provided by his friends that he should not confer with the cardinal till a sufficient warrant or safe-conduct was obtained of the emperor Maximilian. Which being obtained, he soon entered, offering himself to the presence of the cardinal, and was there received by the cardinal very gently; who, according to the pope's command, propounded to Martin Luther three things, to wit :

1. That he should repent and revoke his errors. 2. That he should promise, from that time forward, to refrain from the same.

3. That he should refrain from all things that might by any means trouble the church.

When Martin Luther required to be informed wherein he had erred, the legate brought forth a papal bull, called the Extravagant of Clement, which begins, “Unigenitus," &c., because that he, contrary to that canon, had held and taught in his fifty-eight propositions, "That the merits of Christ, are not the treasure of indulgences or pardons." Secondly, the cardinal, contrary to the seventh proposition of Luther, affirmed, that faith is not necessary to him that receives the sacrament.

Another day, in the presence of four of the emperor's council, having a notary and witnesses present, Luther protested for himself, in this manner following:

"I Martin Luther, an Augustinian friar, protest, that I do reverence and follow the church of Rome in all my sayings and doings, present, past, and to come; and if any thing has been, or shall be said by me to the contrary, I count it, and am willing that it be counted and taken as though it had never been spoken. But because the cardinal has required at the command of the pope three things of me,

1. That I should return again to the knowledge of myself.

2. That I should beware of falling into the same again hereafter.

3. That I should promise to abstain from all things which might disquiet the church of God;

"I protest here this day, that whatever I have said, seems to me to be sound, true, and catholic; yet for the further proof of it, I offer myself personally, either here or elsewhere, publicly to give a reason of my say ings. And if this please not the legate, I am ready also in writing to answer his objections, if he have any against me; and to hear the sentence and judgment of the universities of the empire, Basil, Friburg, and Louvaine."

After this, Luther prepares an answer to the legate, teaching that the merits of Christ are not committed to men; that the pope's voice is to be heard when he speaks agreeably to the scriptures; that the pope may err, and that he ought to be reprehended. Moreover he shewed, that in matters of faith, not only the general council, but also every faithful christian is above the pope, if he depend on better authority and better reason that the extravagant bull contains untruths: that it is an infallible truth that none is righteous: that it is necessary for him that comes to the receiving of the sacrament to believe: that faith in the remission of sins is necessary; that he ought not to decline from the truth of the scripture: that he sought nothing but the light of the truth, &c.

But the cardinal would hear no scriptures; he disputed without scriptures; he devised glosses and expositions out of his own head; and by subtle distinctions like a very Proteus he avoided all things. After this, Luther being commanded to come no more into the presence of the legate, except he would recant, abode there still, and would not depart. Then the cardinal sent for John Stupitius, vicar of the Augustinians, and moved him earnestly to bring Luther to recant. Luther tarried the next day also, and nothing was said to him. The third day also he tarried, and delivered his mind in writing; in which, first," he thanked him for his courtesy and great kindness, which he perceived by the words of Stupitius, toward him, and therefore was the more ready to gratify him in whatever kind of office he could do him service, confessing that where he had been somewhat sharp and eager against the pope's dignity, that was not so much of his own mind, as it was to be ascribed to the importunity of some who gave him occasion. Notwithstanding as he acknowledged his excess, so he was ready to shew more moderation hereafter, and also promised to make amends to the bishop, and that in the pulpit, if he pleased. And as to the matter of pardons, he promised also to proceed no further, if his adversaries likewise were bound to keep silence. But as he was pressed to retract his sentence which he had previously defended, as he had said nothing but with a good conscience, and which was agreeable to the firm testimonies of the scripture, therefore he humbly desired the determination of it to be referred to the bishop of Rome; for nothing could be more grateful to him, than to hear the voice of the church speaking," &c.

Who does not see by this humble submission of Luther, that if the bishop of Rome would have been satisfied or contented with any reason, he had never been troubled any further by Luther? But the secret purpose of God had a further work to do; for the time was now come when God thought good that pride should have a fall. Thus while the unmeasurable desire of that bishop sought more than enough (like Esop's dog coveting to have both flesh and shadow) he not only missed what he gaped for, but also lost what he had.

This writing Luther delivered to the cardinal, the third day after he was commanded out of his sight. Which letter or writing the cardinal little regarded. When Luther saw that he would give no answer to the letter, he yet remained after the fourth day, and still nothing was answered; the fifth day likewise was passed with silence, and nothing done. At length, by the counsel of his friends, and especially because the cardinal had said before that he had a commandment to imprison Luther and John Stupitius; after he had made and set up his appeal where it might be seen and read, he departed, thinking that he had shewed obedience long enough. Luther himself records all this, and shews why he submitted himself to the church of Rome; declaring that even those things which are most truly spoken, yet ought to be maintained and defended with humility and fear; and he protests that he reverences and follows the church of Rome in all things, and that he sets himself only against those which, under the name of the church of Rome, go about to set forth and commend Babylon to us.

Thus Luther, being rejected from the presence of the cardinal Cajetan after six days' waiting, departed by the

advice of his friends, and returned into Wittenberg, leaving a letter in writing to be given to the cardinal, wherein he declared sufficiently,-his obedience in his coming, the reasons of his doctrine,-his reasonable submission to the see of Rome,-his long waiting after he was repelled from the cardinal's presence, - the charges of the duke,-and finally, the cause of his departing. Besides this letter to the cardinal, he left also an appeal to the bishop of Rome, from the cardinal, which he caused to be published before his departure.

After Luther had departed and returned again into his own country, Cajetan writes to Duke Frederick a sharp and biting letter, in which first he notices his gentle entreating and good will shewn to reduce Luther from his error. Secondly, he complains of the sudden departing of him, and of Stupitius. Thirdly, he declares the danger of Luther's doctrine against the church of Rome. Fourthly, he exhorts the duke, that as he tenders his own honour and safety, and regards the favour of the high bishop, he will send him to Rome, or expel him out of his dominions, forasmuch as such a pestilence could not, and ought not by any means to be suffered.

To this letter of the cardinal the duke answers at large, clearing both Luther and himself; Luther, in that he following his conscience, grounded upon the word of God, would not revoke that for an error, which could be proved to be no error; and himself he excuses thus, that where it is required of him to banish him his country, or to send him up to Rome, it would be little be coming him to do so, and less conscientious, unless he knew just cause why he should do so, which if the cardinal would or could declare to him, there should lack nothing in him which was the duty of a christian prince to do. And therefore he desired him to endeavour with the bishop of Rome, that innocency and truth be not oppressed before the crime or error be lawfully con

victed.

This done, the duke sends the letter of the cardinal to Martin Luther, who answered again to the prince, shewing first how he came obediently to Cajetan with the emperor's warrant, and what talk there was between them; how Cajetan pressed him, against his conscience and manifest truth, to revoke these errors. First, that the merits of Christ's passion were not the treasure of the pope's pardons. Secondly, that faith was necessary in receiving the sacraments. Although in the first he was content to yield to the cardinal; yet in the second, because it touched a great part of our salvation, he could not with a safe conscience retract, but desired to be taught by the scriptures, or at least, that the matter might be brought into open disputation in some free place of Germany, where the truth might be discussed and judged by learned men. The cardinal, not pleased with this, in great anger cast out many menacing words, and would not admit him any more to his presence; and yet he persisting in his obedience to the church of Rome, gave attendance, waiting upon the cardinal's pleasure a sufficient time.

At last, when no answer would come, after he had waited the space of five or six days, to his great loss and greater danger, by the persuasion of his friends he departed. At which, if the cardinal was displeased, he had most cause to blame himself. "And now, as the cardinal threatens me," saith he, "not to let the matter fall, but that the process shall be pursued at Rome, unless I either come and present myself, or else be banished your dominions, I am not so much grieved for mine own sake as that you should sustain on my account any danger or peril. And therefore seeing there is no place nor country, which can keep me from the malice of my adversaries, I am willing to depart hence, and to forsake my country, whithersoever it shall please the Lord to lead me, thanking God who has counted me worthy to suffer thus much for the glory of Christ's name."

At this time the cause of Luther was in great danger, and he himself was ready to fly the country, and the duke again was as much afraid to keep him, had not the marvellous providence of God provided a remedy where the power of man failed, by stirring up the whole university of Wittenberg, who seeing the cause of truth thus

declining, with a full and general consent addressed their letters to the prince, in defence of Luther and of his cause, making their humble suit to him, that he of his princely honour would not suffer innocency and the simplicity of truth, so clearly exposed in the scriptures, to be foiled and oppressed by mere violence of certain malignant flatterers about the pope, but that the error may first be shewn and convicted, before the party be pronounced guilty.

By these letters the duke began more seriously to consider in his mind the cause of Luther, and to read his works, and also to hearken to his sermons. By which (through God's holy working) he grew to knowledge and strength, perceiving in Luther's quarrel more than he did before. This was about the beginning of December, A. D. 1518.

As this passed on, Pope Leo, playing the lion at Rome, in the month of November, to establish his seat against the defection which he feared was coming, had sent forth new indulgences into Germany, and all quarters abroad, with a new edict, wherein he declared this to be the catholic doctrine of the holy mother church of Rome, prince of all other churches, that bishops of Rome, who are successors of Peter, and vicars of Christ, have this power and authority given to release and dispense, also to grant indulgences available both for the living, and for the dead lying in the pains of purgatory; and this doctrine he charged to be received of all faithful christian men, under pain of the great curse, and utter separation from all holy church.

This popish decree and indulgence, as a new merchandise to get money, having been sent into all quarters of Christendom for the holy father's advantage, came also to be received in Germany about the month of December. Luther in the meantime, hearing that at Rome they were about to proceed and pronounce against him, provided a certain appeal in due form of law, wherein he appeals from the pope to the general council.

When Pope Leo perceived that his pardons would not prosper to his mind, and that Luther could not be brought to Rome, he sent his chamberlain, Charles Miltitz, who was a German, into Saxony to Duke Frederick, with a golden rose, after the usual ceremony, with secret letters also to certain noblemen of the duke's council, to solicit in favour of the pope's cause, and to remove the duke's mind, if it might be, from Luther.

But before Miltitz approached Germany, the Emperor Maximilian died in Jan. 1519. Then two candidates stood for the election, to wit, Francis the French king, and Charles king of Spain, who was also duke of Austria, and duke of Burgundy. To make this matter short, through the means of Frederick prince elector (who having the offer of the preferment, refused it) the election fell to Charles, called Charles V., about the end of August.

In the month of June previously, there was a public disputation at Leipsic, a city under the dominion of George duke of Saxony, uncle to Duke Frederick. This disputation first began through the occasion of John Eckius, a friar, and Andrew Carolostad, a doctor of Wittenberg. This Eckius had impugned certain propositions or conclusions of Martin Luther, which he had written the year before against the pope's pardons. Against him Carolostad wrote in defence of Luther. Eckius, to answer Carolostad, set forth an apology; which apology Carolostad confuted in writing. To this disputation Martin Luther came with Philip Melancthon, who not a year before had come to Wittenberg; Luther not thinking then of disputing any thing because of his appeal already mentioned, but only to hear what was said and done.

Before the entering into the disputation it was agreed that every thing should be penned by notaries, and afterwards published. But Eckius afterwards went back from that, pretending that the penning of the notaries would be an hinderance to them, by which their reasoning would be the more languid." But Carolostad would not dispute without notaries. The sum of their disputation was reduced to certain conclusions. Among which, first came in question to dispute of free will, that

is, whether a man have of himself any election or purpose to do that which good. When the question was

to be discussed, what the will of man may do of itself, without grace; they, through heat of contention, fell into other matters little or nothing appertaining to that Carolostad proposed. Eckius affirmed that the pure strength to do good is not in man's will, but is given of God to man, to take interest and increase of man again, which at first he seemed to deny. Then being asked by Carolostad whether the whole and full good work that is in man proceeds of God? He answered, the whole good work, but not wholly, granting that the will is moved by God, but that to consent is in man's power. Against this Carolostad reasoned, alleging certain places of Augustine, and of St. Paul, who saith, "That God worketh in us both to will, and to do." And this opinion of Carolostad seemed to prevail. And thus a whole week was lost about this contentious and sophistical altercation between Eckius and Carolostad,

Luther, as was said, came not thinking at all to dispute, but having liberty granted by the duke, and under the pope's authority, was challenged, and forced against his will, to dispute with Eckius. The matter of their controversy was about the authority of the bishop of Rome. Luther had previously set forth in writing, that they who attribute the pre-eminency to the church of Rome, have no other foundation for it than the pope's decrees, which had been set forth not much more than four hundred years before; and these decrees he affirmed to be quite contrary to ali ancient histories, for above a thousand years past, and also contrary to the holy scriptures, and to the Nicene council.

Against this assertion Eckius set up a contrary conclusion, saying, "That they who hold that the supremacy and pre-eminence of the church of Rome above all other churches was not before the time of pope Silves. ter I. do err, forasmuch as they who succeed in the see and faith of Peter, were always received for the successors of Peter, and vicars of Christ on earth.

Though this was the last of all the other points of Eckius, yet he thought to begin with this against Luther, in order to bring him into more displeasure with the bishop of Rome; but Luther refused to dispute, alleging that the subject was more unpleasant than necessary for that time, and also that for the bishop of Rome's sake, he had much rather keep silence on the point. But if he must needs be forced to it, he wished the fault should be understood to be where it really was, namely, in his adversaries who challenged him to it. Eckius again clearing himself, transfers all the fault to Luther, who first in his treatise on indulgences, asserted that before Pope Silvester's time the church of Rome had no preeminence above other churches.

Thus Luther being constrained to dispute, whether he would or no, the question began to be propounded as to the supremacy of the bishop of Rome, which supremacy, Eckius contended was found and grounded upon God's law. Luther on the other side denied not the supremacy of the bishop of Rome above other churches, neither did he deny it to be universal over all churches, but he only affirmed it not be instituted by God's law. Upon this question the disputation con tinued for the space of five days. During all which time Eckius very dishonestly and discourteously demeaned himself, studying by all means how to bring his adver sary into hatred with the auditors, and into danger with the pope. The reasons of Eckius were these: "Forasmuch as the church, being a civil body, cannot be without a head, therefore as it stands with God's law, that other civil governments should not be destitute of a head; so it is requisite by God's law, that the pope should be the head of the universal church of Christ." To this Martin Luther answered, "That he confesses and grants the church not to be headless so long as Christ is alive, who is the only head of the church; neither does the church require any other head beside him, forasmuch as it is a spiritual kingdom, and not earthly." And he alleged for him the place of Coloss. i. 18. Eckius again produces certain places out of Jerome and Cyprian, which made very little way to prove the pri