History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (1 of 5)

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (1 of 5)

p. 55CHAP III. Of diverſe COVNTRIES.

IN the year 1516. Pope Leo X. under pretext to collect money for wars The occaſion of the Reformation.againſt the Turk, ſent indulgences through all Chriſtendom, granting pardon of ſins both for guilt and punnishment, unto all which would give money; and extending this grace unto the dead, if any would buy for them: for his will was, that for whomſoever the diſburſment was made, albeit they were in purgatory, they should be free from their pain; granting alſo liberty to eat eggs and milk on faſt daies, and to chooſe a Confeſſour unto themſelves &c. He began to diſtribute this harveſt, ere it was well ſown, giving unto certain perſons the benefit to be reaped out of certain Provinces, and reſerving what pleaſed him for his own treaſury. Eſpecially he gave the gain of Saxony and other parts of Germany about the ſeacoſt, unto his Siſter Magdalen and her huſband Francis Cibo the baſe ſon of Pope Innocent VIII. for recompenſe (as he pretended) of the charges, the houſe of Cibo had ſuſtained in the daies of Alexander VI. who was an enemy to the houſe of Medices, and had chaſed Leo and others of that family out of Rome. Magdalen (living then at Genua) agrieth with the B. Angelus Arembold, and he proclaimed to give that power of ſelling theſe indulgences in Germany unto any which would ingage to bring up moſt money, even ſo ſordidly, that none of credit would contract with him: yet he wanted not merchants, Pe. Soave in Hist. Conc. Trident. and he went into Denmark and Sweden. Among theſe merchants was John Tecelius a Dominican, who was once condemned by the Emperour Maximilian, for adultery to bedrowned in the River at Iſpruck, but by interceſſion of Duke Frederik had eſcaped. At this time returning into Germany, he began to teach how great power he had from the Pope, that albeit a man had defiled the Virgin Mary, and had got her with childe, he had power to forgive that ſin for money; and he had power to forgive not only ſinnes already committed, but whatſoever in one shall committ afterwards. Shortly comes forth a little book under the name p. 56of Albert Bishop of Mentz, commanding the pardoners to ſet forth theſe indulgences moſt diligently. Joann. Sleidan. Commentar. Libr. 13. It was the cuſtom of Saxony, that the Auguſtinians were imployed in the ſelling of Indulgences: but Tecelius would rather employ the Dominicanes: and they ſpent prodigally in taverns, what others did ſpare from their neceſſaries to buy the pardons. So the luxury of the pardon-mongers, and the preaching of the Dominicans were ſcandalous to very many of all eſtates, and the Auguſtinians took it ill, that they were deprived of their priviledge. Pe. Soave. Iby.

II. MARTIN LVTHER. was borne in Iſlebia a town of Mansfield The beginning of Martin Luther.An. 1483. in the 22 year of his age he had finished his courſe of Philoſophy in Erford, and there entred into the monaſtery of the Auguſtinians. After three years he was inuited to be profeſſour of Philoſophy in Witembergh, and there he was graduat Doctour of Divinity by Andr. Catolſtadius An. 1512. In Erford he had learned of an old Auguſtinian, that it is not ſufficient to believe generally the remiſſion of ſin, or that it belongs unto them only, whoſe names are regiſtred in Scriptures, but every true penitent may believe, that his own ſins are forgiven him freely in Chriſt: and accordingly is that to be underſtood, Wee are juſtified by faith freely. Afterwards he read the works of Auguſtin, and deſpiſed not the Sententiaries, namely, Thomas, Biel, Occam &c. In the year 1516. he had a publick diſputation of Free-will againſt the common doctrine of the School-men, as Lu. Oſiand. in Epit. hiſt. cent. 16. li. 1. c. 19. rehearſeth. His Queſtion was; Whether man being created after the image of God, can by his naturall power keep the commands of God the creator, or do or think any good, and by grace deſerve, and know his merites? Hee anſwereth in three Concluſions, and ſo many Corollaries unto each of them. Conclu. I Man in reſpect of his ſoul made to the image of God, and ſo fitted for the grace of God, doth by his naturall ſtrength only, make every creature which he uſeth, ſubject to vanity, and ſeeketh himſelf, and things according to the flesh. Corollar. 1. The old man is vanity of vanities, altogether vanity, and makes all creatures, even which are good, to be vain. Coroll. II. The old man is called flesh, not only becauſe he is led with ſenſuall concupiſcence, but (albeit he be chaſt, wiſe, juſt) becauſe he is not renewed of God by the Spirit. Corol. 3. Albeit all unbelievers be vain, and do no good, yet they shall not all ſuffer alike punnishment. Concluſ. 2. A man, without Gods grace, can no way keep his commandements, nor prepare himſelf unto grace, vel de congruo. vel de condigno, but neceſſarily abides under ſin. Goroll. 1. The will of man without grace is not free, but ſerveth, albeit not unwillingly. Cor. 2. When a man doeth what is in himſelf, he ſinneth; ſeeing of himſelf he can neither will, nor think [well.] Cor: 3. Seing the righteouſnes of believers is hid in God, and their ſin is manifeſt in themſelves, it is true that only the un juſt are damned and ſinners & whoores are ſaved. Concluſ. III. Grace or charity, which helpeth not (but in extream neceſſity) is very dull, or rather no charity; unleſs by extream neceſſity be underſtood, not the perrill of death, but every one's want. Coroll. 1. Chriſt Jeſus, our ſtrength, our righteouſnes, the ſearcher of the hearts and reines, is the only ſearcher and judge of our merites. Cor. 2. Seing unto a believer all things, by the power of Chriſt, are poſſible; it is ſuperſtitious to depute other helps unto mans will, or of other Saints. Cor. 3. According to the premiſſes is the anſwer unto the Queſtion. He wrote unto an Eremite thus; I deſire to know, what thy p. 57ſoul doeth; whether now in the end it be weary of it's righteouſneſs, and learneth to be refreshed with, and truſt in the righteouſneſs of Chriſt: for in our time the tentation of preſumption is ſtrong in many, and chiefly in thoſe, who ſtudy to be juſt and good by their own ſtrength, and being ignorant of the righteouſneſs of God, which is in Chriſt abundantly, and is given freely, ſeek by themſelves to do well ſo long, untill they have confidence to ſtand before God, as it were adorned by their own ſtrength and merites; which is impoſſible: Thou waſt ſome time in this opinion, or errour; and ſo was I: but now I fight againſt this errour, but as yet have not overcome: therefore, dear brother, learne Chriſt, and him crucified: learne to ſing unto Him, and deſpairing of thyſelf, to ſay unto him, Thou, Lord Jeſus, art my righteouſneſs, but I am thy ſin: thou haſt taken mine, and haſt given mee thine: thou haſt taken what thou waſt not, and haſt given mee what I was not. Take heed leſt at any time thou aſpire unto ſo great purity, that thou wouldſt not ſeem to thy ſelf a ſinner, yea, or not to be a ſinner: for Chriſt dwelleth not but in ſinners: for therefore came he down from heaven, where he dwelt among the righteous, that he might dwell in ſinners. Think upon that his love, and thou shalt ſee his moſt ſweet conſolation: For if we muſt come by our labours and afflictions to the peace of conſcience, why hath he died? therefore thou canſt not finde peace, but by him, and by fiduciall deſpairing of thyſelf and thy works: and further thou shalt learne thereby, that as he hath taken thee, and made thy ſins his, ſo hath he made his righteouſneſs thine. Howbeit Luther had ſo diſputed and written, yet none did oppoſe him: but rather he purchaſed love and eſtimation.

3. When the Indulgences were proclaimed and preached in the manner Luthers firſt aſſault.named before, his zeal could not endure the vanity of them, and the blaſphemies, wherewith they were commended. At the firſt, he ſpoke not againſt the uſe of indulgences, but againſt the abuſes of them, and againſt the blaſphemous commending of them: and (as he shewes in his Apology, which is in Sleidan. lib. 13) he wrote unto the Bishop of Mentz, exhorting him humbly to inhibite or reſtrain theſe Friers: but the Bishop returned him no anſwer: yet the Bishop of Brandenburgh hearing of that epiſtle, did admonish Luther, to take heed, leſt he brought himſelf into danger. Likewiſe Alb. Crantzius the hiſtorian ſaid unto him, Brother, you ſpeak truth: but you can not help it: go into your cell, and pray, Lord have mercy upon us. And the Prior and ſubprior of Wittembergh did entreat him, that for reſpect unto their Order, he would be ſilent, and not bring it into contempt; and the rather, that the Franciſcanes were beginning to rejoice, that the Auguſtinians were falling into contempt even as they. Luther anſwereth. All this will fall, if it be not begun in the name of the Lord: but if it bee, let us truſt to God, that he will carry it on. Schultet. Annal. ad An. 1517. John Bishop of Miſna at that time ſaid, he had lately read the holy Scriptures, and therein had found a religion very unlike unto that, that was preſently profeſſed. And a litle before his death, he heard of Tecelius, and ſaid, This will be the laſt ſeller of ſuch wares: for intollerable is his impudence Ibid. A rich woman of Magdeburgh after confeſſion could not have a pardon from a Dominican, unleſs she would give a hundred florenes: she adviſeth with a Franciſcan her former Confeſſour, and he ſaid unto her, God forgives ſin freely, and ſelleth not as a merchant. And he beſought her, that she would not tell Tecelins, who had informed her ſo. But when Tecelius knew, that for this cauſe p. 58she would not give the mony, he ſaid, that he shall be either burnt or banished, who hath given ſuch advice. Ibid. After this Luther was the more diligent in ſearching the originall of the doctrine of indulgences; and then he publisheth 59. concluſions to be diſputed in Wittembergh, October 31. An. 1517. within few dayes they were carried through all Germany, and were joyfully read by many: for all men almoſt were complaining of the pardons, eſpecially as they were preached and ſold by Tecelius. None came to ſet face againſt theſe Propoſitions, and the name of Luther became famous, for that at laſt one was found to oppoſe the corruptions of the Church. Then Conrad Wimpina a Doctour in Frankford upon Mene publisheth contrary propoſitions, in defenſe of the Indulgences. Luther writes in defenſe of his own propoſitions; and John Eckius oppoſeth them. When Luthers propoſitions and book were carried to Rome, a third Dominican Silveſter Prierias wrote againſt him. Thus the conteſtation waxeth hott, and is more known abroad. Upon this occaſion. Pe. Soave in hiſt. Conc. Trid. shewes the originall and progreſs of indulgences.

Where as (ſaith he) the matter of indulgences was not much ſcanned The originall and progreſſe of indulgence.in former ages, nor was it weighed by the Divines, by what arguments they could be mantained, or weakned, their cauſes and eſſence was not throughly known: for ſome thought, that indulgence was nothing elſe, but an abſolution by authority of a prelate, from that pennance, which according to that manner of diſcipline the Church in theſe times, did enjoyn unto a penitent, (in following ages the Bishop took unto himſelf alone the preſcribing of that punishment; afterwards he did concredite it unto the poenitentiary prieſt, and at laſt unto the diſcretion of the Confeſſary) yet ſo that he was not free from the punishment due by Divine juſtice: When this was thought to turne more to the hurt, then benefit of Chriſtians, becauſe when a diſpenſation of canonicall punishment was given them, they became careleſs to ſeek the favour of God by voluntary punishment, they did conceive that indulgence was a freedom from both punishments. And again they were divided: for ſome thought, this freedom was abſolute without any ſatisfaction: but others on the contrary ſaid, So long as communion by charity continues in the Church, the repentance of one believer is communicable unto another ſo farra, that he is freed upon the account of the other. But becauſe that was thought to be more proper unto them that were of a blameleſs life, and exerciſed with ſtrict diſcipline, then unto the authority of a bishop; a third opinion was taken up, that the eſſence of indulgences conſiſts partly in the authority of the prelate, and partly in compenſation. And becauſe the converſation of the Bishops is not ſo blameleſs and free from ſin, that he by his merites can help others, they deviſe the treaſure of the Church, into which are layd the merits of all, which had more plenty, then which was ſufficient unto themſelves; and the diſpenſation of theſe merits belongeth unto the Bishop of Rome, ſo that it is in his power to give indulgences, and recompence the debt of a ſinner, by the merits of the ſame value, out of the common treaſury of the Church. And where as neither this treaſure could ſatisfy for all ſinners, ſeing the merits of the Saints have certainly an end and bounds; and ſo it may faile; they thought good; to adjoin the infinite merits of Chriſt unto the finite merits of the Saints, that ſo the treaſure might be perpetuall. And here again aroſe another ſcruple; what need is there of the drop of mans merits, ſeing the infinite ocean of Chriſts merits floweth for ever. And truly this gave occaſion unto many, to put all p. 59their confidence of indulgence, into the only treaſury of our Saviour, which never can be emptied. All theſe things were ſo uncertain, and had no ſurer ground, but the Bull of Pope Clement VI. which was proclaimed for the Jubilee, An. 1350. that they were thought not ſufficient to convince Martin Luther, or to confute his reaſons: therefore Tecelius, Eccius and Prierias perceiving the weaknes of their cauſe in the places proper unto that matter, took their refuge unto Common places; and lay their ground upon the authority of the Pope, and conſent of the School-men; to wit, Seing the Pope can not erre in matter of faith, and had confirmed the Scholaſtick doctrine of indulgences, and by his Bull hath beſtowed them on believers, the doctrine concerning theſe is an article of faith, to be believed neceſſarily. Hence Martin takes occaſion to digreſſe from indulgences, and to ſift the power of the Pope. Albeit others had commended this power as the higheſt, and ſubject unto none other, yet he made not ſuch account of it, but held it to be ſubject to a General Councell lawfully aſſembled; which he affirmed to be very neceſſary at that time, in reſpect of the condition of the Church. And howbeit in this fire of conteſtation Luther did overthrow the power of the Pope, and ever the more, that the others did advance it, yet he did always ſpeak no thing but modeſtly of the perſon of Pope Leo; yea and for a time he declined not his judgement. Nevertheleſs they fell upon other particulars, and the diſpute concerning remiſſion of ſin, repentance and Purgatory, by which the Chapmen of the Roman court did confirme their indulgences. But among them all, James Hoghſtrate a Dominican and Inquiſitour of the faith wrote againſt Luther moſt properly: for he left other reaſons and purpoſes, and adviſeth the Pope to beat down the mans pertinacy with fire and ſword. So writes P. Soave ſummarily.

VI. On Chriſt-maſs-eeven Frederik Electour of Saxony, and his Brother Some are for Luther, & ſome againſt himJohn went to Church in Wineberg, An. 1517. with their traine; and the aire being cleare, he ſeeth above his houſe clearly a fiery croſs: they ſtand beholding it, and were amazed: then Frederik ſaith unto his Brother, That is a ſigne, that there will be ſtrife for Religion, and the houſe of Saxony will be in danger. Abr. Schultet. Annal. At that time Andr. Caroloſladius the prime Divine had published a booke in defenſe of Luther; the young Students at Wittembergh burned the propoſitions of Tecelius in the market place, and the Duke Frederik (not being required) undertakes the patrociny of Luther and Carolſtad. When Luther ſaw the Book of Sylveſter, he called it a wilde one & divelish, and (ſaith he) if Rome do ſo judge, as this book ſpeakes, it is the very ſeat of Antichriſt. He is ſummoned by the General of the Auguſtinians to anſwer at Heidelbergh: many did diſſuade him: but he would yield obedience: by the way the Bishop of Wortsburg entertaineth him friendly; and the Palsgrave receives him graciouſly at Heidlebergh: In the Monaſtery of Auguſtinians (which afterwards was called Collegium Sapientiae) he diſputeth 28. propoſitions concerning juſtification by faith, chiefly theſe two, Free-will (after ſin) is but a title: He is not juſt, who worketh much, but who believeth much in Chriſt. Martin Bucer, wrote Luther's words ſo quickly as he could, and ſent a copy thereof unto Beat Rhenan, with theſe words in the end, Luther in the ſolemnized Synod of his Brethren here was preſident of a learned diſpute in a ſolemne manner, and hath diſputed ſome paradoxes, which not only were above the opinion of us all, but even ſeemed heretical for the moſt part: marvelous was his Sweetneſs in anſwering, incomparable was his p. 60patience in hearing, and in diſſolving knots ye might have ſeen the witt of Paul, and not of Scotus, he did ſo eaſily bring them all into admiration of him with his short anſwers, that were taken out of the treaſury of Divine Scriptures: he agreeth in every thing with Eraſmus; in one thing he goeth beyond him, that what the one doeth conveigh cloſely, the other teaches plainly. When Luther had returned, he publisheth a Declaration of his propoſitions concerning indulgences, and dedicates it unto Pope Leo; in his epiſtle, and in another unto the Bishop of Brandenburgh he shewes the motives of that his divulged declaration, 1. To calme his adverſaries. 2. To ſatisfy the deſires of many; that he ſuffer them not to be deceived, who think that he aſſerts all theſe, ſeeing he doubteth of many of them, and in ſome he is ignorant; ſome he denieth, and he aſſerts none of them pertinaciouſly. And he entreates the Bishop of Brandenburgh to take his pen, and blot out as he pleaſeth, or burn all in a fire; ſeeing he doth only diſpute, but determines nothing. Likewiſe unto the Pope ſaith he, I do preſent myſelf proſtrate at the feet of your bleſſedneſs with all that I have, or am: refresh, kill, call, revoke, approove, diſproove: I will acknowledge your voice to be the voice of Chriſt preſiding and ſpeaking in you, Schultet. ibid. Luther had written many of his firſt propoſitions according to the current of the time, which afterwards he did recall and refute. The Emperour wrote unto the Pope, adviſing him to put an end unto theſe diſputations in time: and the Pope ſent word unto Hierom Auditor camerae then in Germany, to ſummon Luther unto Rome. Luther craveth to be examined in Germany in a place and before judges convenient. Duke Frederik writes unto Thomas de Vio Card. Caietan the Legate, that Luther may be heard in Ausburgh. Then the Duke of Brunſwyke amongſt other invectives wrote, that Luther had raiſed this tragedy by motion of Frederik Duke of Saxony, for envy of Albert Bishop of Mentz, becauſe he keeps ſtill the Bishoprik of Madenburgh. Others ſaid, Luther was provoked for the loſſe of gain to his ſect. Concerning the firſt, Luther wrote the contrary, as is to be ſeen in his above named Apology, in Sleida. comment. lib. 13; as alſo hiſtories shew, that Frederik was a prudent and peaceable Prince, and the choiſe of Germany after the death of Maxilian, but having underſtanding, and following the Rule of Gods Word, he preferreth the clearing of the truth in ſuch a matter unto every thing: and ſo when Maximilian and Leo commanded him in Auguſt An. 1518. to remove Luther from preaching; the Duke conſidering the matter of Luther's doctrine, and ſearching the ſentences of Scripture quoted by him, he would not withſtand the truth, when it was made cleare unto him. Nor did he ſo, truſting to his own judgement only, but was inquiſitive to know the judgement of others more learned and antient; eſpecially he wrote unto Eraſmus (who was then about 58 years of age, and famous for learning) proteſting, that he would that the earth did open and ſwallow him rather than he would mantain any opinion againſt his knowledge and conſcience; but he could not permitt an innocent man to be oppreſſed by theſe, who were ſeeking their own intereſts, and not the glory of Jeſus Chriſt; and therefore he be ſought him to declare his judgement freely in theſe controverſies. So writes Eraſmus in Epist. Roffenſ. Epiſc. dated. prid. Luc. Ann. 1519. Eraſmus anſwereth at firſt darkly, that in Luther were two faults; he ſmote both at the head and belly of the Church [that is, the Pope and the monks] which two should not be medled with. Then the Duke was inſtant with him, to shew his mind more clearly: and Eraſmus anſwereth, p. 61Luther doth well in diſcovering errours; and Reformation of the Church is very neceſſary: the ſubſtance of his doctrin is true, but his ſtyle would be more moderate both in writing and ſpeaking againſt mens perſons. Whereupon the Duke wrote unto Luther, that he should temper the vehemency of his invectives. As for the aim of Luther, Paul Langius, a diſciple of Tritemius, and at that time a Monk Citicenſis, writes in Chronic. ſaying, Martin a very perfect Divine, profound, incomparable, endeavours to bring ſacred Theology unto its originall dignity, and primitive purity, as alſo unto the Euangelicall, ſincere and ſimple innocency, all ſeculare Philoſophy being put clean away.....he followes Simon de Caſſia a moſt Chriſtian Divine in former times, deſpiſing all Philoſophy, teaches the Holy Scripture moſt purely, declaring continually the moſt reverend and almoſt not-heard myſteries of Gods Word: he became moſt famous through the world, albeit like another Jerom he wanted not the envy of enemies, and perſecution of the Scholaſticall Divines. And the ſame Langius ſpeaking of Carolſtadius, Luther and Melanchton, ſaith, They moſt purely do treat of Divinity, the wheat of Gods Word without al chaff, that is, without all Philoſophy and mixture of Syllogiſmes: they have the Sacred Scriptures, and eſpecially the Goſpell of Chriſt and epiſtles of Paul, for their principles and foundation; with the ſtudy of learning they powre into the breaſts of their diſciples the fear of God and ſeeds of all vertues by their word, example and pen. And leſt any should ſay, that he ſpeakes of them before their ſeparation, he addeth about the year 1520. He by his doctrin, and admired preaching, brought indulgences to nothing, and called them altogether into doubt, and diverted the people from buying; affirming that they were not neceſſary unto ſalvation, nor were availeable unto forgiveneſs of ſin, but were a neglecting of repentance, and a caſting looſe and an impediment of all works of piety; nor was ſuch a treaſure of the merits of Saints known in the primitive Church for the ſpace of 1000 years and more....affirming alſo that the Church of Rome is not the firſt and head of all Churches de Jure Divino: and therefore unto this preſent time they perſecute him like another Athanaſius.....and he hath taught other rare and ſublime things, which not only ſome Romaniſts, but many of the moſt learned, eſpecially the Thomiſts ceaſe not to maintain; Nevertheleſs Martin a moſt learned and wiſe Divine in our age, confirming and proving his doctrin by teſtimony of the Goſpell and of the antient Orthodox Fathers hath remained invincible hitherto. This and much more is written by that Monk not affirmatively, but by admiration, and doubting after the manner of many, as he ſpeakes, untill it be decreed by a Generall Councell. To this purpoſe writes Laur. Surius a Carthuſian Monk of Colein, and enemy of Luther, ſaying, Becauſe not ſmall abuſes were mixed with theſe proclaimed indulgences, Luther took occaſion to inveigh bitterly againſt ſome immoderate and filthy preachers of them, and ſent Letters unto the Bishop of Mentz, writing far otherwiſe of matters of religion, than he did afterwards in his book de captivitate Babylonica and other books: alſo he ſet forth 95. propoſitions againſt the indulgences, and Tecelius ſet forth 105. contrary propoſitions: out of this contention aroſe that fire, where with all Europe was almoſt enflammed: in the very beginning of this tragedy many grave & learned men did judge, that Luther was moved, not with a very bad zeal, and that he looked upon no other thing but the Reformation of the Church, in which every good man was grieved at many abuſes &c. And in the year 1519. Novemb. 1. Eraſmus wrot from Lovan unto Albert Bishop p. 62of Mentz, ſaying, Many things are in the Books of Luther, condemned as hereſies, by Monks and Friers, which in the books of Auguſtin & Bernard are found as ſound & godly: the life or converſation of Luther is univerſally approved of all men; And the world is burdened with mens ordinances, with School-doctrines and opinions, and with the tyranny of begging Friers, who ſo far as the Pope makes for them, they make him more than a god; but if he make any thing againſt their purpoſe or advantage, they account no more of his authority then of a dream: they have left off to ſpeak of Chriſt, and teach nothing but their own new conceits, which even idiots can not endure, and good men groan, when they ſee ſuch things: Theſe things (as I ſuſpect) have moved Luthers mind that he durſt oppoſe himſelf againſt the intolerable impudency of ſome: for what other thing can I ſuſpect of a man, who is neither ambitious of honour, nor covetous of mony? And in his epiſtle to Cardinall Campegius dated Lovan. Natal. Nicol. 1520. he ſaith, I have heard very worthy men of approoved life and doctrine rejoice, that they had found ſome of Luthers books: and I have ſeen, that whoſoever was of moſt innocent life, and neareſt to the purity of the Goſpell, was leaſt offended at him: further his life is commended even by them, who hate his doctrine: God only can judge of the mind.....the world now being wearied with this doctrine of humane traditions & conſtitutions, ſeemeth to thirſt for the pure water of the Evangelicall fountaines: and it ſeemes unto mee, that this man is framed by nature unto this purpoſe, as he is kindled in deſire.

V. The Pope was perſuaded by ſome, that Luthers cauſe should be firſt Card. Cajetan. dealeth with Luther.examined in Germany: and ſo he committeth it unto Cardinall Cajetan, ordering him, that if he find any appearance of amendement, to accept him, and reſtore him unto the Church, and not only forgive him what was paſſed, but give him hope of preferment and rewards: but if the man be obſtinate, he should deal with the Emperour and Princes, to reſtrain him with bodily punishments, Upon citation Luther goeth to Ausburgh, and hearing that the Cardinall had gained upon the Emperour and ſome Princes to hate him, he writes unto George Spalatinus, For all theſe I fear not: though they prevaile by flattery or credite, to make mee odious unto all men; yet I am ſure in my conſcience, that whatſoever I have, and whatſoever they impugne, I acknowledge and confeſſe that I have it from God: and theſe things I do referr and offer unto Him: if he take them, let them go: if he maintaine them, they are ſafe; and bleſſed be his holy name for ever. He came to Ausburgh in the beginning of October, but did not preſent himſelf, untill he had received a ſafe-conduct from the Emperour and then he appeareth before the Legate October 12. he was accepted courteouſly, and the Legate ſpoke of ſome controverted points: but when he perceived (ſaith Pe. Soave) that he was not like to yeeld, no not for the great weight of Schoole-divinity, in which profeſſion he was very well acquainted; and he was prompt with the texts of Scripture, where in the School-men had little confidence: therefore he profeſſed openly that he would not deal with him in way of diſputation: only he did exhort him, to recall what he had divulged, or at leaſt to ſubmit his books and doctrine unto the Popes judgement, and the rather he should not refuſe, becauſe of the preſent danger, if he repent not, and of Leo's favour, if he deſpiſe it not; when it is tendered. Luther pauſeth a litle, without any anſwer: the Legate thought he wold not preſſe him inſtantly, but gives him leave for ſome days, that the menaces and promiſes may take the more upon p. 63him: and he ſent Jo. Staputius Vicar generall of the Auguſtinians to deale with him in the ſame manner. Another day the Legate profeſſed, that he would deal with him, not as a diſputant, but as his Judge, and to encline him to reconciliation, he adviſeth him that he let not the faire opportunity of favour ſlip. Luther answereth with his accuſtomed freedom, I will not prejudge the truth for any paction; nor have I offended any man by word or deed, that I should hunt after any man's favour; nor do I fear the menaces of any adverſary: and if they will attempt any thing againſt mee illegally, I am reſolved to appeall unto a generall Councell. The Cardinall had heard, that he was encouraged by ſome Princes who intended by him to reſtrain the Popes power, and he ſuſpected that their perſuaſion had made him ſo confident: therefore he was full of wrath, and chideth him bitterly, revileth him, admonishes him, that Princes have long hands, and commandeth him to pack him out of his ſight. He going away, calleth to mind, what they had done to John Huſs: he intendeth to depart quietly: but after another adviſement he ſent Letters unto the Cardinall, where in he acknowledgeth, that he had ſpoken haſtily, as the importunity of his adverſaries and theſe bankers had provoked him; he promiſeth to uſe more modeſty, yea he will ſatiffy the Pope, and shall ſpeak no more of Indulgences, if his adverſaries shall be likewiſe tied. But (ſaith the ſame authour) while neither party will be ſilent, but rather provoke one another, the fire was the more kindled. The Court of Rome was offended with the Cardinal, that he had dealt too peremptorily and contum cliouſly, nor had allured him with hope of a miter or red hatt. Others relate that conference in other words, yet not contrary, that when Luther was commanded to recant, he deſired to be informed, where in he had erred? The Legate alledgeth the Extravagant of Pope Clemens. Then Luther proteſted, that he did reverence the Church of Rome, ſo far as they are not contrary unto the written word of God; as for any thing that he had written or ſaid, he proteſted, that he thought it Catholick, and was ready either preſently, or at any time shal be appointed, to give reaſons of this his aſſertion, out of the written word, and to anſwer any objection. But the Legate would not heare of Scripture. When Luther was gone, the Legate wrote a sharp letter unto Frederik, requiring him as he tendered his own honour & ſavety, or reſpected the favour of the great high prieſt, to ſend Luther unto Rome, or expell him out of his Dominion. The Duke replieth, excuſing himſelf, that he could not do that with his honour nor with a ſafe conſcience, unleſs he knew a juſtcauſe; and if the Legate will shew that, nothing shall be lacking on his part. Nevertheleſs the Duke began to be timorous, un till he ſought information from Eraſmus, and the Univerſity of Witembergh: they did encourage him unto conſtancy in Gods cauſe. J. Fox in Act. & mon.

VI. Leo feareth an innouation in Germany, not only by looſing the Another proclamation of indulgences.benefit of Indulgences, but by contempt of his authority: and for remedie of both he confirmeth the Indulgences by a new Bull, dated Novemb. 9. Ann. 1518. and therein declares, that unto him as the ſucceſſour of Peter, and Vicar of Chriſt, belongs the power to beſtow ſo great a benefite both on the living and the dead; and the Church of Rome is the mother and Lady of all Chriſtians; and all men muſt obey her, who will not be ſeparate from the communion of the Church. This was ſent unto Cajetan, and he directed ſeverall coppies thereof unto the Bishops throughout Germany; adding threats againſt all who shall think otherwiſe. Then Luther, ſaw that nothing was to be expected from Rome unto him▪ but p. 64condemnation: therefore he published an appeal, wherein he profeſſeth, that he would not decline the authority of the Pope in ſo far as he followeth truth, but he is not ſo free from the common condition of men, that he can not erre, ſeing even the example of Peter (who was rebuked by Paul) teſtifieth the contrary: indeed it is eaſy for the Pope by his wealth and power to oppreſſe any man diſſenting from him; and they who are oppreſſed, muſt have their refuge to a general Councell, which every way is to be preferred before the Pope. By this appeall (after it was ſpread, and many did judge it reaſonable) it did quickly appeare, how weak the Popes Bull was to quench the fire of Germany. Pe. Soave in Hiſtor. In the end of this year Luther wrote unto Wenceſlaus Linckius, ſaying, I ſend unto thee my proceedings more exactly written than the Lord Legate thinks: but my pen is a breeding for higher things: I know not whence theſe meditations do come: in my judgement this buſineſs is not yet begun; ſo far is it from that the Peers of Rome can hope for an end: I ſend thee my trifles that thou mayſt ſee whither I gueſſe rightly, that the very Antichriſt (as Paul ſpeakes) be reigning in the Court of Rome: I think, I can demonſtrate that he now is worſe than the Turks. Schultet. Annal.

VII. After the publishing of the foreſaid Bull, the minds of the Roman Others ariſe for the truth.Court were lifted up again, (and ere they heard of Luther's appeall) as if all were then well: preſently they fly unto their harveſt, and ſend Samſon a Franciſcan of Millan into Helvetia, to ſell Indulgences: in ſome places he reapeth abundantly: he comes to Zurick, where Hulderik or Ulrick Zuinglius oppoſeth him, and preacheth not only againſt the abuſes of the indulgences, but confuteth the uſe of them and the power of the Pope ſending them: and many did hear him gladly, and commended him mightily, ſaith Pe. Soave. Here it is to be remembred, that albeit Luther was the firſt who entred into debate with the corrupt Court of Rome, yet not he alone. Wolfgang Fabritius Capito was born in Haganoa of Alſatia An. 1478. his father abhorring the wicked life of prieſts, took him from the ſtudy of Divinity, and applied him unto Medicine: but after his fathers death he returned unto the ſubtilties of Scotus, in Friburgh of Briſgoia, and wearying there, he became preacher in Bruſella by Spira: thence he was called unto Baſile An. 1508. where by preaching and diſputing he ſowed the firſt ſeed of the Goſpell. Likewiſe John houſſchine or Oecolamp. made ſuch progreſs in his ſtudies at Heilborn & Heidlbergh that Philip the Palsgrave made choiſe of him to be Tutour of his children: about the year 1514. his native town Winsbergh calleth him to be their preacher, where he was the admiration of all learned men: and in the year 1516. he was called unto Baſile, and there did concurre with Eraſmus in tranſlating the New Teſtament, and the ſame year was graduat Doctor of Divinity by Capito. Alſo at Strawsburgh Doctour Keiſersberger and John Creutſer another Doctour of Divinity, howbeit they did uſe the uſuall rites, yet they preached no other doctrine then afterwards was declared in their Confeſſion An. 1530. ſo that Strawsburgh was the firſt town of Germany profeſſing the truth of the Goſpell, ſaith Abr. Scultet. in Annal. As for Zuinglius; his father was wealthy and old; and his ſon very young: he thought, the fitteſt way to preſerve his riches unto his ſon, was to build a Church in Glarona, and addote all his riches unto the prieſt there of, upon condition; that his ſon be the firſt prieſt: when the boy came to 16 years of age, he was ſenſible of his unworthineſs to have the charge of ſouls: therefore he went to the ſchools in Baſile An. 1505. where he heard Thomas VVittenbach teach, that the p. 65death of Chriſt is the only price of our redemption, and indulgences are but a device of the Pope. Then he read the Scriptures diligently, eſpecially the New Teſtament in Greek: and finding in the epiſtle of Peter, that the Scripture is not of private interpretation, he made it a part of his prayer dayly, that God would give him his Spirit, to attain the knowledge of the hid myſteries. And leſt he should be deceived with a fond conceit of his own imaginations, he compared the Scriptures, and by collationing one paſſage with another, he ſearches the meaning of the darker places: and he read the writings of the antients, yet ſo that he judged, they should be examined by the touchſtone of Gods word. Thus he attained to the knowledge of many things, which were not ſpoken of in theſe days. He was called by Francis à Sickengen a Germane Knight, to be his preacher, ansd there he read the goſpell and the epiſtle and the Letany in the Germane language; not intending any Reformation, but that they under his charge might the better underſtand what they heard. Then came unto his hands the Reſolution of the queſtions, which Picus of Mirandula had propounded at Rome: theſe he did approove; and therefore was ſuſpected and hated by ſome: nevertheleſs with boldneſs he ſpoke againſt the pardons, and openly diſputed with Cardinall Matthew Bishop of Sedune, before there was any word of Luthers propoſitions: and he preached againſt the ſuperſtitious running of the people unto the Eremites. In the year 1517. he was called to be preacher of Zurick, and at his admiſſion he proteſted, that he would declare the Hiſtory of Chriſt out of the Goſpell, not according to the expoſitions of men, for he would be tied to none, but to the mind of the Spirit, which he truſted to attain by prayer and meditation of the Scriptures. Many rejoiced at this proteſtation, and others were offended. Ex vita Zuinglii prefixed unto his Epistles. When the books of Luther came into Helvetia, he had heard of them, but he profeſſed publickly, that he would not read them, yet exhorted the people to read them diligently. Behold his intent! he would, that the people hearing him, and reading the other, and knowing that he did not read them, might the better ſee the unity of the Spirit flowing in them both out of Divine Scriptures, and ſo the more willingly believe the Truth. And by Gods bleſſing there followed a wondrous ſucceſſe; as here after we shall heare.

VIII. In January 1519. comes from Pope Leo, Carol. Miltitius with a 1519.preſent of a golden roſe and conſecrated, unto Duke Frederik, and with Letters unto his Counſeller Degenhart Pfeſſinger, entreating him to aſſiſt Miltitius for bannishing Luther that child of Satan. In the mean time word is brought, that the Emperour is dead Januar. 12: then the eies of all men were toward Frederik as ſucceſſour: whereby Luther had reſt for a time, and the fury of his adverſaries was abated. He ſpoke with Miltitius at Altenburgh, and promiſed ſilence, if the ſame were enjoyned unto his adverſaries; and to recant, whenſoever he shall be covinced of an errour. To the ſame purpoſe he wrote unto Leo March III. adding, he could not recant ſimply; becauſe it would be an imputation unto the Apoſtolicall See, ſeing many learned and judicious men in Germany underſtand all the controverſy. On the firſt of May Eraſmus writes unto the Duke of Saxony, that ſo long as he is Preſident of juſtice, an innocent man should not be given into the hands of ungodly men, under pretenſe of piety; all do commend the innocency of Luther; nor is he to be thought an heretick, who diſpleaſeth this or that man: his accuſers do but ſeek their own intereſts; nor should he be rashly condemned of hereſy, who leadeth a godly p. 66life as becometh a Chriſtian. In the end of Juny and ſome days of July there was a diſputation at Leipſich betwixt Eccius and Carolſtad: there was alſo Luther and Melanchton, all under the protection of George uncle of the Duke Frederik. When Tecelius heard of this appointment, he ſaid, So would the Devill: and he died in the mean time. This diſputation is written by many. Agrippa telleth the ſubſtance of it in few words, thus, Hoghſtrat and Eccius gained nothing but ſcorne. They diſpute moſt of the power of the Pope. After the diſpute, the Duke George touches Eccius and Luther with his hand, & ſaith, Whither Jure Divino or Jure humano, yet the Pope of Rome is the great highprieſt. This diſputation brought forth many books, eſpecially from Carolſtad and Eccius, whereby both their names were much empaired. Then Luther publisheth his Sermons of a twofold righteouſneſs; of the ſaving meditation of Chriſts paſſion; of baptiſme; of preparation unto death: Alſo a declaration of the propoſitions diſputed at Leipſich concerning the power of the Pope; A confutation of the Antidotes falſely imputed unto him by the Monks of Jutrebok: And a Commentary on the epiſtle to the Galatians. In October the Bohemians write from Prague unto Luther, exhorting him unto conſtancy and patience, and affirming his doctrine to be pure Divinity. Likewiſe Wolfgang Capito wrote from Baſile unto him, that Helvetia and the country about Rhine even unto the ſea did love him; yea and the Cardinall Bishop of Sedun a learned and very faithfull man, and many other chief men, when they heard he was in danger, were willing to have beſtowed on him not only for his ſuſtentation, but a ſafe refuge, where he might either lurk or live openly: but when they had ſeen the coppy of the letter, which the Duke had ſent unto the Legate, they perceived that he had no need of their aid: and that they had cauſed his books to beprinted, and ſpread them in Italy, Spain, France and England, heerin regarding their common cauſe. The ſame Capito wrote alſo then unto Eraſmus, exhorting him, that he would not oppoſe Luther, albeit (ſaith he) I do miſſe (or wish that he would write otherwiſe] many things; yet it is expedient that he be encouraged, that young men may be the more heartned for the liberty of the Church: I know that the adverſaries wish nothing more, than to have you provoked againſt him: but it is better to have all the other Divines againſt You, then to have his abettours your enemies: many Princes, Cardinals, Bishops, and the beſt of the clergy do affect his buſineſs. Schultet. Annal. This ſummer the Monks made it the principall matter of their preaching, to inveigh againſt Luther; and ſo they ſpread among the people what was before packed up in Latine within the walls of the Schooles: and Luther for this cauſe ſpread his books in the vulgare language. In Auguſt the Univerſity of Colen, and in November the Univerſity of Lovan came forth with their bare articles and Sentences of damnation or (as Eraſmus then ſpoke) prejudged opinions, thinking with the fire of words to quench a ſtronger fire of reaſon: but they made the books of Luther the more vendible. The Univerſity of Paris had been held moſt famous for many years: their judgement was alſo exſpected, but they would not write. Eraſmus in Epistol. ad Cardinal. Campeg. dated Lovan. Natal. Nicol. Anno 1520.

IX. In January 1520. a new broile ariſeth upon a Sermon of the Euchariſt, 1520.that Luther publishes: in it he ſaith, It ſeemes good unto mee, that both the Species of the Supper were given unto the communicants. Therefore George Duke of Sayony, writes unto Duke Frederik, accuſing p. 67Luther of the Bohemian hereſy. And the Bishop of Miſna by a published mandate condemneth that Sermon. The Elector answered his uncle, that Luthers cauſe was not legally decerned. Unto the Bishops mandate Luther writes; he did judge as he had written, if it were permitted by authority of a generall Councell; and in the mean time the Acts of the laſt Councell should be obeyed; and he thinks that Chriſt is not partially, but wholly under both the bread & the wine. Januar. 15. Luther writes unto Charles V. and afterwards unto Albert Bishop of Mentz, and unto the Bishop of Mersburg, humbly beſeeching, that they would not condemne untill they heare him. Theſe two bb. admonish him, to temper his pen for the love of Chriſt, and to write of other things more uſefull for advancing piety, than to medle with the Popes power: as for themſelves, they had not leiſure to read his books; only they hear that he had written of free-will and ſuch other idle queſtions & trifles, and of the Sacrament and ſuch other things that are determined by the generall Councels Oſiand. in Epit. Lib. 1. Cap. 27. In March Luther publishes his anſwer unto the Cenſure of Colen and Lovan. Theſe writings are reported at Rome, and ſome do charge the Pope of negligence, that he provideth not timely againſt ſo great evils; eſpecially the Monks do grumble, that he takes more pleaſure in hunting, gaming and muſik, and is careleſs of weightier things: they tell him, how arianiſme might have been prevented, if Arius had been Contplaints at Rome againſt Leo; he knowes not what to doe.ath is firſt appearing put out of the way, as they did at Conſtance with Huſs and Jerom. On the other ſide (ſaith Pe. Soave) Leo began to repent that he had medled at all with the buſineſs: for he thought, it had been better for him, to have permitted the Monks to fight together, ſo long as they both profeſſed obedience unto him, and not to have ſided with either party, to the offenſe of the other; yea if he had not medled with it, it might have evanished in a short time. Nevertheleſs upon the continuall ſolicitation of ſome bb. of Germany and the two Univerſities, and eſpecially of the Friers, Leo was moved to yield. So the Cardd. Prelates, Divines and Canoniſts were aſſembled, and Leo commits the cauſe unto them. They unanimouſly agree that ſo great impiety muſt be blaſted with the thunder of a curſe: but the Divines and Canoniſts do vary in the manner. Some ſaid, the curſe muſt be given peremptorily: others ſay, A citation muſt precede. The Divines ſay, The A decree againſt Luther.caſe is notorious by his books and publik Sermons. The Canoniſts ſay, Notoriouſnes takes not away juſt defenſe, neither by the law of God, nor of nature; and they had given a precedent in ſummoning him before Cardinal Cajetan. Again the Divines ſay, This cauſe doth concerne them only, ſeing it is of faith & Religion. The Canoniſts ſay, It concerneth them alſo, ſeing it is a caſe to be judged. After much jangling they fall upon a courſe to pleaſe both parties, and diſtinguish between the doctrine, perſon & books: let his doctrine be preſently condemned; a certain day be named wherein he may appeare; and that may ſerve for a citation: but for the books, there was another variance: ſome would have them go with his doctrine, and ſome with his perſon. And when neither party would yeeld unto the other, a mid way was deviſed to pleaſe them both, to wit, the Books shall be condemned with the doctrine, and be burnt when he is accurſed. And accordingly one decree is made for all: therein he is not warned to appeare, but that he and all adhering unto him shall abſtain from theſe errours, and burn the books within 60 dayes, or els they are preſently declared notorious and obſtinate hereticks; and alſo all men are charged, that they keep not, nor receive any of his books, howbeit they p. 68containe not the condemned errours, but flee from him and all his favorits, or take his perſon, and bring him up, or chaſe him out of their dominions: yea and whoſoever shall receive him, their lands alſo are made ſubject unto the curſe of the Church. The forenamed authour shewes what were the cenſures of this Bull; men of underſtanding (ſaith he) did admire it; firſt in the forme, that whereas it should have been handled in the language of Scripture, yet it was ſet forth in the ſtyle of a Court; and that in ſuch intricate & prolixe ſentences, that it was hard to find out the meaning of it, and as if it were a decree in caſe of a fee-farme; namely in that clauſe, Forbidding all men, that they preſume not to aſſert theſe errours, was ſuch polixity, that between forbidding and preſerve were 400. words at the leaſt. Others did marke, that unto 41. poſitions, that were condemned as hereticall, ſcandalous, falſe, offenſive unto the godly, and ſeductive of the ſimple, it was not shewed, which were Hereticall, which ſcandalous, which falſe. but by adding a word reſpective, all was made uncertaine, ſeing that Generall word determineth not the particulars: and therefore ſome prudence or other authority is neceſſary to define theſe controverſies. And ſome did admire with what face it could be ſaid, that among theſe 41, propoſ…tions ſome were the errours of the Greeks condemned long ago. Others thought it ſtrange, that ſo many poſitions of ſeverall heads of the faith were condemned at Rome by the ſole pleaſure of the Cardinals and other Courtiers, without the knowledge and ſuffrages of bb. Univerſities and other learned men through Europe. Now hear from Abr. Schultet. how it was accepted in Germany. Eccius brought it to Lipſia; Marinus Caracciola & Hier. Aleander to Colen: Eccius is flowted in Lipſia? the Bull was not received in Bambergh, becauſe, as they ſaid, it was not legally intimated: the Rector of Erford by a publick program exhorts the Students, if they ſee that Bull ſet up in any place, to teare it in pieces, and oppoſe themſelves unto the enemies of Luther. So when Eccius came to Erford, the Students went againſt him in arms, and they threw the Bull (being torne into pieces) into the water. Ulrik Hutten a noble man of Franconia did publish the Bull with interlineary and marginall gloſſes, not without great reproach to the Popes honour. Luther, before he ſaw it, had ſet forth his book De captivitate Babylonica, wherein he profeſſeth that dayly he ſaw more and more, and he wishes that all his books concerning Indulgences were burnt, and in place of them all he ſets this one poſition, Indulgences are the wickedneſſes of Roman flatterers: And he wishes that his books were burnt, in which he had denied, that Papacy is of divine right; and had granted, that it is of humane right; and for them he ſets this Theſis, Papacy is the mighty hunting of the Romane Bishop. Then he teaches that the captivity of the ſacrament of the altar is firſt, that one of the elements is denied unto the people. 2. that tranſſubſtantiation is believed. 3. that the maſſe is made a ſacrifice. And he acknowledgeth but two ſacraments, baptiſme and the Lords Supper. and he willeth that this book be accounted a part of his recantation. When he had read the Bull, he ſaid, At laſt the Bull of Rome is come, of which ſome write many things unto the Prince: but I deſpiſe it, and will ſet myſelf againſt it as impious and altogether Eccian: yee ſee Chriſt is condemned in it: there is no reaſon named: I am called, not unto audience, but to a recantation: ye may ſee, they are furious, blind and madd.....O that Charles were a man, and would for Chriſt's ſake ſet himſelfe againſt theſe devils! Then he wrote againſt the Bull, calling it execrable, excommunicates the authors of it; maintaines all the condemned p. 69articles, calleth the Pope the Antichriſt, and appealeth from him unto a Councell. When he heard, that his books were burnt at Colen, Lovan and Luik, he aſſembleth the Profeſſors of Wittembergh Decemb. 10. and in a ſolemne manner he cauſeth publickly to be burnt the laſt Bull of Leo the X. the Decrees of Gratian, Decretals, Extravagants, Summa Angelica, and ſome books of Eccius: and then he publisheth unto the World the reaſons why he had done ſo. By this provocation of Luther (ſaith P. Soave) and for other juſt cauſes all men of ſound judgement ſaid, A Councell is neceſſary, not only to compoſe controverſies, but to provide againſt the abuſes that have been for ſuch à long time in the Church.: and the neceſſity was the more apparent, becauſe their mutuall writings did but kindle the ſtrife more, ſeing Martin (ſaith he) failed not to confirme his doctrin with much writing; and the more earneſt he was in the cauſe, he advanceth the more; he is the more enlightned, and findeth the more matter of diſputation, and diſcovers more errours, even beyond his own intention: for howbeit he profeſſeth to do all through the zeal of Gods houſe, yet every one may perceive, that he is driven thereunto by neceſſity. When Duke Frederik was going to the Emperours coronation, he meeteth with Eraſmus at Colen, and askes him, What he thought of Luther? Eraſmus ſaith, It is true what he teaches, but I wish, he were moderate. Why (ſaith the Prince) doth the clergy hate him ſo? Eraſmus ſaith, He hath committed two great faults, he touches the Popes crown, and the Monks bellies: and therefore it is no maruell, that all the Papall Kingdom be bitter againſt him. The next day Eraſmus writes unto Conrad Peutinger, one of the Emperours Counſellers, and adviſeth to cauſe Luthers buſineſs to be examined by learned and indifferent men in the following Diet at Worms. Luther was adviſed by many to teach and write more moderately: and he excuſeth himſelf in ſome Letters; in one unto Spalatin he ſaith, If I muſt continue in teaching, I underſtand not your and others counſell, to wit, that Holy Divinity can be tought without offenſe: the Scripture doth eſpecially purſue the errours of Religion: this the Pope can not endure. I have given up my ſelf unto God: his will be done. Who did entreat Him to make mee a Teacher? Seing he hath made me, let him have me; or if he repent that he hath made me, let Him undo me again. I am ſo far from being afrayd for trouble, that it filleth the ſailes of my heart with an incredible gaile; that now I underſtand why the Scripture compareth Devils unto the wind: for while they blow forth in rage, they carry others unto patience. This is only my care, that the Lord be my friend in theſe cauſes, which are not ſo much mine, as his: and be you pleaſed to help here, as you may. And in another Letter dated unto the ſame Spalatin Febr. 15. he ſaith, There will be a new & great fire: but who can reſiſt the Counſel of God? I intreat you, let the buſineſs paſſe-on with it's own motions: it is Gods cauſe only: ſo far as I can ſee, we are driven and moved rather than do move▪ Abra. Schultet. Annal.

X. The ſame year Chriſtiern King of Denmarck ſent unto the Elector of Saxony for a Preacher of the truth: and one M. Martin was ſent; he in Coppenhagen did preach upon the feſtivall dayes in the after-noon with great applauſe of the people: the Chanons did not medle with his doctrine, but they did deride his manner of delivery. John Thurzo Bishop of Vratiſlavia was the firſt Bishop, who hearkned unto theſe new preachers, and maintained them, and died Auguſt. 2. Caſpar Hedio being a Doctour of p. 70Divinity in Baſile, was called to be preacher in the chief Church of Mentz; and by adviſe of Vlrick Hutten, Albert Bishop there ſent for Wolfgang Capito to be his preacher and Counſeller: Capito embraces the call, to the end, he might have the fairer occaſion to ſow the ſeed of the Goſpell there. The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aſide all the devices of men, and freely to preach what they could confirme by the writings of the Prophets and Apoſtles: and in time of Lent they deſpiſed the old ordinances for abſtaining from flesh. Hugh Bishop of Conſtance commandeth all men by his edict, to continue in the faith of the Roman Church, untill a Generall Councell be conveened: and for the ſame purpoſe he ſent his Commiſſioners unto Zurik. Zuinglius maintaineth before the Commiſſioners, what he had taught; and the Senate entreates the Bishop to call a Synode, and there let the learned examine and declare what the people should believe. Then Zuinglius wrote of himſelf unto Myconius, ſaying, I have given up myſelf unto God, and do wait all evill both from Church-men and laity, praying for this one thing from Chriſt, that he will enable me to ſuffer with a couragious heart, and as he pleaſeth, either break me, or preſerve mee, who am a pot in his hand. If they shall excommunicate mee, I will think on the very learned and godly Hilarius, that was exiled from France into Africa, and on Lucius, who being beaten from Rome was brought again with great glory; not that I compare my ſelf unto them, but I will comfort my ſelf by their example, which were better, and ſuffered worſe: and if it were expedient to rejoice in any thing, I would rejoice to ſuffer reproach for the name of Chriſt. Abr. Schultet. The ſame author ſaith, The firſt Nation, that was enlightned by the Goſpell, was Eaſt Friſeland, where the Prince Edſard reading diligently Luther's books, and thereby receiving the light of knowledge, did forſake the rites of ſuperſtition, and permittes theſe books to be ſold & read; yea by his example and exhortation did encourage the Nobility of the Land to read them, and others alſo who could underſtand. The firſt preachers there, were Henry Brune unto the Auriaci; Lubbert Cant at Leer, Jo. Steven at Norda; Jo. Sculto at Wenera, albeit afterwards he fell away; but the moſt eminent was George Aportan at Embden. He had been a Monk at Zwoll, and the Prince made choiſe of him to be Tutor unto his children: then giving himſelf to ſearch the truth, he was ready to communicate unto others what God gave him to underſtand, and at laſt became Preacher of Embden: the prieſts oppoſe him, but by permiſſion of the Prince, he preached in the open fields; and afterwards he was brought by the people into the Church; Bernard Campius maintaining him with a guard leſt the prieſts or their followers should have made any diſturbance. Herman Henriks, one of the Prieſts forſook the idolatry, and became his Collegue: the other prieſts were by degrees put from the altars; ſome went to other places; and they who ſtayd, had liberty to exerciſe their blind devotion within the Cloiſter of the Franciſcans. The Prince did preſſe none; but he did moſt aide thoſe who were for the Reformation: and the ſuperſtition had place within private walls and the cloiſter.

II. In Aprile An. 1521. Charles V. calleth a Dyet at Worms: thither VVhat was done for & againſt religion An. 1521.was Luther ſummoned, and a ſafe conduct was ſent unto him. Some would have diſſuaded him; becauſe his doctrine was condemned at Rome, and his perſon was accurſed there on maundy-thurſeday, he might be ſure, that the proceedings of that Court were to be confirmed in this, if p. 71worſe were not done unto himſelf, as was done to John Huſs. Luther anſwered, I will go thither, albeit there were there, as many devils as there be tyles in the houſes. He appeares before the Eſtates Aprile 17. and was demanded. Whether he acknowledges the books that were abroad in his name? and when they were named, he did acknowledge them. Then, Whether he would maintain what was writen in them, or recall any part of them? he anſwered, That queſtion is of great importance; I humbly crave ſome ſpace to adviſe. They grant him one day: and then he ſaid, theſe books are not all of one nature: ſome containe the doctrin of faith and piety; ſome were againſt the errours of the Romaniſts, and ſome were writen contentiouſly againſt the maintainers of theſe errours: to recall the firſt ſort, was not the duty of a good man, becauſe albeit the Bull of Leo had condemned them, yet he had not judged them as impious. As for the ſecond ſort, it is too well known, that all the Chriſtian World and eſpecially Germany being miſerably vexed, doeth groan under a heavy yoake; and ſo to abjure theſe books, were a confirmation of that tyranny. He confeſſeth, that in the third ſort he had written a little tartely, but he is now called to give account of his doctrine, and not of his manners: and if any will convince him by reaſon, of all men he will be leaſt obſtinate, nor will he refuſe to burn his books, if he shall be convinced of any errour in them, by teſtimonies of ſacred Scripture: the acknowledgement of manifeſted truth is an excellent gift of God; and the rejecting of it, or defiling of it with lies, hath brought from heaven many thouſand calamities. Then he was commanded to give his anſwer in few words. He anſwered, I can not recall what I have tought or written, unleſs I be convinced by teſtimonies of Scripture or manifeſt reaſon. The Emperour hearing of this anſwer (for he was not preſent, nor was confirmed by the Pope) ſent them word, that he would defend the Church of Rome, and uſe all remedies to extinguish that fire; but he will not pronounce ſentence againſt that man, untill he be ſafe at home according to his promiſe. Some there, would have followed the example of Conſtance, and ſaid, Promiſes should not be kept unto hereticks. Lewes the Palsgrave Elector did oppoſe, ſaying, It were a perpetuall dishonour unto the Germane Nation; nor is it tolerable, that for favour of prieſts the publick faith should ly under that infamy. Some alſo ſaid, They should not proceed ſo rashly in a matter of ſo great importance, nor do all men as yet perceive what may follow. After ſome dayes the Bishop of Trevers, the Marques of Brandeburgh and ſome others were named to deal with him; and they exhorted him to ſubmit the whole matter unto Ceſar and the Princes. Luther ſaid, The Prophet ſaith, put not your truſt in men, nor in Princes; but eſpecially the word of God is not ſubject unto men: if they will convince mee by that Word, I will willingly ſubmit. Then they ask, Whether he will ſubmit unto a Generall Councell? Yes, ſaith he, if they rule themſelves by the holy Scripture. What remedy, ſay they, think you, may there be in ſuch a deplored caſe? He anſwered, I know no better than that of Gamaliel; If this Counſel or work be of men, it will turne to nought: but if it be of God, yee cannot deſtroy it, leſt yee be found to fight againſt God: and I wish, the Pope would follow this advice: for certainly his purpoſe, if it be not of God, will shortly he brought to nothing. The Bishop of Trevers dealt with him privatly: but he continued in that aſſertion, that this cauſe can be ruled no other way but by the Scripture. Then he was commanded to be at home within 21 days, and in his way he should not provoke the people p. 72by teaching nor writing. He gave thanks unto Caeſar and the Princes, and went away Aprile 26. On May 8. a Decree was published in the name of the Emperour, wherein was declared what was done with Luther both ar Rome and Worms, and that he continueth obſtinate in damned hereſies; and therefore all men should take him for ſuch a one, and after 21 dayes none defend nor lodge him, but rather take and impriſon him, and take all the movables and immovables of all his favourers and abettours; and none shall read, nor have, nor print, any of his books, but burn them &c. This decree did more good unto the Emperour then harme unto the cauſe: for ſoone after the Pope breaketh his league with France; and receives Charles into his boſome. As for the judgement of others, it appeares by an epiſtle of Eraſmus dated, Baſil. 3 non. Septemb. An. 1522. ſaying, I was ever of this mind; this tragedy can not be calmed any better way than by ſilence: and this is the judgement of the moſt prudent among the Cardinals and Princes. A moſt cruell Bull came from the Pope, and it did nothing but ſtirre up the fire. Another more cruell Edict comes from Caeſar, who is altogether prone that way: and that reſtraines the tongues and penns of ſome, but changes not their mindes. Some commend his pious mind; but they ſay, his judgement followes ſuch, as the learned men do not much value. So far he. It is true, Luther was forced to hide himſelf for a time; but was not idle, and after this Diet many did contrary unto the Edict. Even in Worms, aftet they had ſeen the conſtancy of Luther and his warrant, they receive the preachers of the Goſpell: and be cauſe they could not have the liberty of the Churches, they ſet up a portable pulpite, and heard the preachers in many places of the town, untill the year 1525. when all the prieſts runne away for fearin time of the rurall tumults, and then the religion was ſet up in all the Churches. In Erford began to preach, John Lang, George Forchem, John Culſchamer, Peter Geldner, Melchior Wedman and Juſtus Menius, who had been prieſts: the number of believers was ſo multiplied, that in the year 1523. eight Churches could not contain them, Briefly the like was done in Goſlaria an Imperiall city of Saxony; at Halberſtad, Hamburgh; in Pomerland, Liveland, &c. as Schultet in Annal. shewes particularly: and in many of theſe places the preachers were killed by poiſon or open violence by the prieſts and their abetters, but to their greater wo. In Low-Germany alone in the time of this Emperour more then fifty thouſand perſons were beheaded, or drowned, hanged, buried alive, or other wayes put to death for the cauſe of religion. John oecolampade in the year preceeding was retyred into a Monaſtery for feare of trouble: but when he heard of the publick edict, he ſet forth ſome Sermons and a book of Confeſſion: for which, Glapio the Emperours Chapelan did threaten him miſchief: but he with conſent of the Friers went away in ſafety. Martin Bucer had been a Dominican 15 years: at that time he left that Order, and was Chaplaine unto Fredederik Prince Palatin and Preſident of the Imperiall Councell: the next year he was called to be Preacher at Landſtall. When Luther was lurking, the Auguſtinians of Wittembergh, put away the private Maſſe, becauſe it was an execrable abuſe of the Lords ſupper, and turned into a propitiatory ſacrifice, &c. The Electour requires the judgement of the Univerſity: then Juſtus Jonas, Jo. Dolcius, Andr. Carolſtad, Jerom Schurff, Nic. Amſdorff, and Phil. Melanchton approove the reaſons of the Auguſtinians, the Elector ratifieth their Act, and not only diſchargeth private Maſſes in the Cloiſter, but in the open Church, and then in the Church of the p. 73Caſtle. Then and there alſo images were broken down, auricular confeſſion was forbidden; both elements were delivered unto the people; and Andr. Carolſtad teaches that Civill courts should be ordered not by the law of man, but of Moſes: he ſet forth a book of the lawfulneſs of Prieſts-mariage, and againſt the vowes of Monks. When Luther heard hereof, though he did not approve all that was done and written, yet he wrote unto Spalatinus Auguſt 15, Carolſtad muſt have ſome liberty, for he will not be content, if any do oppoſe him. Eraſmus was offended that any Reformation was begun without the authority of a Generall Councell: and he wrote unto Peter Barbire Auguſt. 13. ſaying, It can not be told, how many and what kind of men did at the firſt love Luther: when I had read a few pages of his books, I did foreſee, the matter would turn to a broil: I do ſo hate diſcord, that even verity with ſedition is unpleaſant unto mee....As I think, many things are received in the Church, which may be changed to the great good of Chriſtian religion, So nothing pleaſeth me, which is done tumultuouſly. And in another dated Auguſt 23 he ſaith, I wish it were true, that Chriſtiern King of Denmark ſaid unto me, while we were talking of ſuch a purpoſe, Gentle purges worke not, but efficacious potions shake the whole body. I ſee no good iſſue, unleſs Chriſt himſelfe turne the temerity of men into good, &c. Albert archb. of Mentz began again to ſell pardons in Hala of Saxony: then Luther wrote unto him from his Pathmos Novemb. 25. threatning him, that if he leave not that idol of pardons, greater evils will be ſent on him; and if he diſmiſſe not theſe which for eſchuing fornication have marryed, he will make known openly ſome things both of him and other bb. which they deſire to be buried in ſilence. The Bishop returnes anſwer Decemb. 21. shewing that he had read his Letter with good lyking, and afterwards he shall have no cauſe to complain of him, and he will live as becomes a Chriſtian Prince: for which end he requires his prayers and of other good men, ſeing that is the gift of God alone: he can take admonitions in good part, and wisheth well unto Luther for Chriſts cauſe. The Univerſity of Paris ſent forth their judgement againſt Luther's books; and Ph. Melanchton oppoſeth it with this inſcription of his book, Againſt the famous Decree of the Pariſians, the apology of Melanchton for Luther. Likewiſe Henry VIII. King of England wrote againſt Luther in defenſe of the ſeven ſaeraments, and the power of the Pope. When Leo heard of it, he ſent unto him the title, defender of the faith, as Alexander VI. had given unto the King of Spain the title of Catholick King, and I know not what other Pope did firſt call the King of France, The most Christian King. But ſaith Pe. Soave, Luther was not dashed with authority, but laying aſide the due reverence of his perſon, wrote againſt him with ſuch bitterneſs of words, as he had uſed againſt the puny Doctors: and the medling of the King in this cauſe did not ſatisfy many in this controverſy, and as it hapneth in debates, moſt do favour the weaker party, and do much commend their weak endeavours. Immediatly after the publishing of the Edict at Worms, Hugh Bishop of Conſtance ſendeth the Popes Bull and that Edict unto the town of Zurik, and commandeth them to obey both the one and the other, and he inveighes againſt Zuinglius and his followers. Wherefore Zuinglius gives account unto the Senate and to the colledge of the Chanons, of what he had taught; and he writes unto the Bishop, eſpecially preſſing that he forbeare not the prieſts with their concubines, which wickedneſs, ſaith he, brings the clergy into contempt, and is a very lewd example unto the people. p. 74And he wrote unto the Swiſers generally, that they should remember a former licence, which the Magiſtrats had granted unto the prieſts to have a concubine, for ſaving the honeſty of other mens wives: which licence though ridiculous, yet neceſſary for the time, should be amended by turning fornication into lawfull marriage. The Bishops command gave courage unto the black Friers to write againſt Zuinglius: and he ceaſeth not to defend his own doctrine: he published 67. concluſions containing the ſumme of his doctrin, and the abuſes of the Clergy. The Senate for removing ſuch ſtrife, do appoint a convocation of all the Clergy within their juriſdiction againſt January 23. promiſing free liberty of reaſoning unto both parties: and by Letters invite the bb. of Conſtance, Curia and Baſile either to come perſonally, or to ſend their Commiſſioners. There were aſſembled about 600. prieſts and (as they called them) Divines. The Bishop of Conſtance ſent in his name John Faber, who afterward was Bishop of Vienna. The Burgermaſter beginneth, ſaying, It is not unknown, what diſſenſion hath ariſen in the cauſe of religion: therefore this aſſembly is called, eſpecially that if any can ſpeak againſt theſe 67 concluſions of Zuinglius now made known unto them all, he may now ſpeak the ſame freely. Faber shewes his Commiſſion, and alledgeth it was not a pertinent place nor time to decide things of that kind, which appertain properly unto a Generall Councell, and the Pope and Princes have agreed, that one shall be called shortly. Zuinglius ſaid (as Pe. Soave reports) that is but a trick to deceive people with vaine hope, and to keep them in groſſe darknes: it were better in the mean while, to ſearch ſome particulars that are ſure and undoubted by the word of God and the received cuſtom of the Church, untill a more copious clearing of doubts come by a Councell. When Faber was urged again and again to shew, what he could ſpeak againſt that doctrine of Zuinglius, he ſaid, I will not deal with him by word, but I will confute his concluſions by writting. Becauſe neither Faber nor any other would object, the Burg-maſter in the name of the Senate breakes up the aſſembly▪ and they give Order, that through their juriſdiction all traditions of men be layd aſide, and the goſpell be taught ſincerely according to the books of the old & new Teſtament. So (ſaith Pe. Soave) when neither the diligence of Doctours and bb. nor the condemning Bulls of the Pope, nor the rigid edict of the Emperour could prevaile any way againſt the doctrine of Luther, but it rather took deeper root; all men almoſt did judge a generall Councell to be the only remedy: but the ſeverall aimes of ſeverall ſorts, as of the Princes, people, Romane Court and of the Pope caſt them upon ſeverall thoughts concerning the way of ordering, and place of the Councell. Pe. Soave writes of theſe aimes and purpoſes particularly. The death of Pope Leo makes a pauſe heerin. At that time Satan was buſy ſowing his tares by the firſt Anabaptiſts, whoſe names let them perish: The Anabaptiſts.againſt them Luther was the firſt that did write, from his Pathmos, as he ſpoke. They pretend to have revelations from the Spirit, and conferences with God. Melanchton was not a little troubled with them. The epiſtle of Luther unto Melanchton is worth the reading, wherein he ſaith, I commend not thy timorouſneſs: and firſt ſeing they bear witnes of themſelues, they should not be heard for that, but as John adviſeth, Try the Spirits. Ye have the Counſell of Gamaliell, to delay: for as yet I heare of nothing either done or ſaid by them, which Satan can not do. My advice is, that you try whether they can proove their calling: For God never hath ſent any, but being either called by men, or declared by ſignes; p. 75no, not his own Sonne. The Prophets formerly had their power according to the Law and propheticall Order, as we now by men. I would in no way accept of them, if they aſſert their calling by a naked revelation, ſeing God would not let Samuel ſpeak, but by the acceſſory authority of Heli. This is eſpecially neceſſary unto the publick function of preaching. And that yee may try their private Spirit, you may enquire, whether they know anguish of mind, divine birth, death and hell. If you hear that they ſpeak all things ſmooth, pleaſant, devote (as they call it) and religious, albeit they ſay, they have been ravished into the third heaven, approove them not, becauſe they want the ſigne of the Son of man, which is foreign the only proover of Chriſtians, and ſure ſearcher of Spirits. Wouldſt thou know the place and way of talking with God? heare, As a lion he hath broken all my bones: and I was caſt forth from his face; and, My ſoul was filled with ſorowes, and my life drew neer unto hell. The Divine Majeſty ſpeakes not (as they ſay) immediatley, ſo that a man may ſee him; yea, man shall not ſee him, and live. Nature can not endure the little ſtarr of his ſpeach: and therefore he ſpeakes by men, becauſe wee can not endure him ſpeaking. The Virgine was troubled, when she heard the Angell: ſo did Daniel and Jeremy complaine, Correct me in judgement, and be not a terrour unto me. What more? Is it poſſible that his Majeſty can ſpeak familiarly with the old man, and not firſt kill and make him wither, leſt his wicked ſmells do ſtinck, ſeing he is a conſuming fire. Even the dreams and viſions of the Saints are terrible, at leaſt when they are known: Try therefore and hear not a glorious Jeſus, unleſs thou know, that he was crucified. Ex tom. 2. epiſt. Lutheri fol. 41.

XII. In March. 1522. Luther returneth into Wittembergh, and by Luther returnes An. 1522.Letter he shewes unto the Elector the cauſe of his returning, ſaying, Your Highneſs knowes my cauſe, or now be pleaſed to know, that I have not the goſpell from men, but from heaven by Jeſus Chriſt our Lord, ſo that I truly may (as here after I will) call my ſelf his ſervant and Evangeliſt. Whereas I did offer my ſelfe unto congniſance of my cauſe, and became ſubject unto the judgement of others, I did it, not that I had any doubt of my doctrine, but in modeſty, that I might call others: but when I ſee, that too much modeſty turns to the detriment of the goſpell; and Satan, when I have ſcarcely given him ahandbreadth, would take up all the field, my conſcience preſſeth me, to take another courſe. I hope, I have ſatiſfied your. H. that I have yielded for a year: for the Devil knowes well, that I did it not for fear or diſtruſt.....Now I am come back to Wittembergh with a higher and ſtronger guarde than the Elector of Saxony can give me: nor came it ever into my thought, to ſeek defence from your H. yea, I am confident, your H. shall have better guarde and defenſe by me, than you can give me: and if I knew that your H. either would or could maintaine me, I had not returned at all. It is not any ſword that can provide for, or helpe this cauſe: God only muſt rule and worke here without any induſtry or help of man: therefore in this cauſe, he who truſts moſt firmely in God, shall defend himſelf and others moſt ſafely. And ſeing I find your Ho. ſo weak in faith, I can no way attribute ſo much unto your Ho. that I can think to be defended or delivered out of danger by you: I shall preſerve your Ho. ſoul, body and eſtate free from all damnage and danger in this my cauſe, whether your Ho. believe it, or not. Let your Ho. know alſo, and doubt not, that it is decreed p. 76otherwiſe in heaven then at Norinbergh concerning this buſineſs: for we shall ſee, that they who think, they have devoured and deſtroyed the Goſpell, are not yet come to a Benedicito. He is another and more potent Prince, then Dude N. with whom we have to do. He knowes me, and I him pretty well. If your Illuſtrious Ho. did believe, you should ſee the wonderfulneſs and glory of God: and ſeing you believe not, you have ſeen none of thoſe things: Unto God be glory and praiſe for ever. Then more particularly he ſaith, I was called by the letters of the Church and people of Wittembergh: now in my abſence, Satan hath fallen upon my flock, [the Anabaptiſts were there, and ſome other troubles] and hath ſtirred ſuch troubles, that require my preſence neceſſarily; and further I fear a great ſedition in Germany, which they will deſire to remove, or, for a time delay by joint prayers. Ard in another epiſtle unto Melanchton he ſaith, Prepare me a lodging, for the tranſlation of the Bible preſſeth me to return unto you. After his returning, he preached every day, and in his Sermons (as Abr. Scultet. expreſſeth his words) he ſpoke againſt, not what was done in reformation during his abſence, but the manner, and the neceſſity of doing ſome things. In his abſence he by letters had exhorted them, to put away the private Maſſe; and they went about the doing of it: but the Elector did oppoſe them, ſaying, I will leave nothing undone that may be for Gods glory: but ſeing that this particular is ſo full of difficulty, I think good, not to be too haſty: for it is little, that ſo few can do: but if the matter be warranted from Scripture, certainly ye shall have more to ſide with you, and then the change shall be more expedient: I can not tell, when the Maſſe came firſt in uſe, nor when the manner was left off, which the Apoſtles did uſe: but as I underſtand, the greateſt part of your cloiſters and ſchools were founded for ſaying Maſſes; and if they be now put down, any of you may eaſily think what hurly burly will follow: wherefore my adviſe is, that yee conſult again on this matter, that things may be carryed with godly quietnes. After more deliberation the Univerſity did ſupplicate, that with his permiſſion they might forſake the maſſe as unlawfull; and they would endeavour to do it without tumult: and if it could not be ſo, yet that which is godly should not be omitted: and howbeit they be few in number, that is not a new thing, ſeing from the beginning of the world the greateſt part of men have oppoſed truth and piety: And theſe Schools were not at firſt appointed for Maſſes▪ but for teaching the youth, and about 400, years the merchandiſe of Maſſes began; and albeit the originall were more antient, yet ſo great impiety should not be tolerated nor practiſed: and if any buſineſs ariſe thereupon, it should be imputed unto the wickedneſs of men impugning piety againſt their conſcience. So the Maſſe was abolished, after frequent deliberation after Luther againſt Carolſtad.the advice of Luther, and with the Elector's conſent, and nevertheleſs Luther ſpoke againſt it. Then they had abolished images out of the Church, and left off auricular confeſſion. Luther was not content with theſe things, and in four Sermons, he reckoneth images among indifferent things, and ſaid, Images if men worship them, should be demolished; otherwiſe they are to be tolerated.....It is true, nor can we deny, that images are noxious, becauſe many do abuſe them: but they should not be condemned for that: for ſome men are ſo mad, to worship the ſun and ſtarrs: should we therefore caſt theſe out of heaven? Carolſtad hearing theſe words, had a purpoſe to vindicate himſelf: and Luther did earneſtly entreat him to ceaſe, leſt they be found to clash one againſt another. Nevertheleſs p. 77(as Scultet hath obſerved ex Carolſt. libell. German.) Carolſtad did accuſe Luther, that he would had have all men ſlaves unto his authority, ſo that they should neither do nor write any good, unleſs he were in the front: And Luther tom. 2. epiſt. p. 56. ſpeaking of Carolſtad, ſaith, He would be a new Maſter upon a ſuddain, and ſet up his ordinances among the people; preſſa authoritate mea. There was a greater fault in Carolſtad, which Oſiander hath marked in Epito. Cent. 16. Lib. 1. c. 32. to wit, at that time the Anabaptiſts ſaid, they had a command from God, to kill all the wicked, and to begin a new world, wherein the godly only should have the dominion. Carolſtad approoves this fancy, and when he ſaw that his authority was darkned by the reſpect of Luther, he began to ſpeak againſt the ſchools of learning, and ſaid, All men should worke with their hands; he would not be called (as before) Doctor Andrew, but brother Andrew: he throwes away his wonted habite, and as a rurall man, he brings wood on his back to ſell in the town; and at laſt joines with the Anabaptiſts. Luther oppoſeth them mightily; and after Carolſtad was gone, he brings into uſe again images for ornament, and auricular confeſſion, but not with former ſtrictneſs. This was the beginning of their variance.

XIII. At that time Luther heares, that in Bohem ſome had propounded Luther writes un to Bohem.in their ſolemne aſſemblies to receive the Bishop of Rome's authority, or elſe there would never be an end of their ſchiſme & contention, Wherefore he wrote unto them in Auguſt An. 1522. ſaying, Their name was odious unto him, ere he knew, that the Bishop of Rome was the Antichriſt: but now ſince God hath reſtored the light of the Goſpell, he judgeth far otherwiſe, ſo that the Bishop and his Court are more offended with him, then with them. His adverſaries had oft ſaid, that he had fled into Bohem, as indeed he once purpoſed; but he ſtaied, leſt they had called his viſitation a running away; And now there is hope, that the Germans and Bohemians shall profeſſe the ſame Goſpell and religion together. Whereas many of them were ſorry for the diviſions amongſt them, it was not without juſt cauſe: but if they shall revolt unto Popery, the number of their ſects shall waxe rather then be diminished, as appeares by the Friers, which are divided into ſo many Religions. There is no better mean to cure that evill, then if their teachers will ſet forth the doctrine of the Goſpell purely: and if they can not detain the people from revolting, let them (at leaſt) endeavour to keep ſtill the Lords Supper wholly, and keep the memory of John Huſs and Jerom of Prague undefiled. And albeit all Bohem shall make defection, yet he will commend and ſet forth the true doctrine unto poſterity. In the end he beſeeches and exhorts them to perſevere in that eſtate of religion, which they had hitherto defended with their blood, and not by revolting to blemish the Goſpell, when it beginnes to shine upon other Nations. And albeit all things be not well eſtablished among them, yet God will not faile to ſtir up in due time ſome faithfull Miniſter to reforme religion, if they continue conſtant. VVhat anſwer they did return, we have not found, but it is moſt certaine, they did not revolt, ſaith Sleidan in Comment. lib. 3.