would have an opportunity of exercising his talent for preaching. Here he soon attracted universal admiration by his ingeniousness of instruction, originality of thought, profoundness of attainment, and eloquence of manner. Melrichstadt, a man of great penetration, prognosticated an alteration by his means both in learning and divinity. “This monk,” said he, “will disturb all the doctors, introduce new doctrine, and reform the whole Romish church; for he is intent on reading the writings of the Prophets and Apostles, and he takes his stand on the word of Jesus Christ: this, neither philosophers, sophists, Scotists, Albertists, nor Thomists, can overturn He disliked the office to which he was called as Professor of instructing the students in the Aristotelian subtleties, and corruptions of theology; and longed to introduce a plainer method of study, and a divinity more agreeable to Scripture.

In 1510 he was sent to Rome to obtain the settlement of some disputes between seven convents of Augustines with their vicargeneral. While discharging his embassy, he was shocked at the irreverence and laxity of the Italian priests. He heard some of them, while engaged to all appearance in celebrating mass, turn the service into raillery, and mutter to themselves over the elements of bread and wine, "Bread thou art, and bread thou wilt remain! wine thou art, and wine thou wilt remain!" And because he was slow and distinct in repeating his religious exercises, which they hurried over as rapidly as possible, they would ridicule him for his devotion, or curse him, and bid him proceed with more celerity. This journey gave him such insight into the existing superstition and hypocrisy, that he used to say, he would not but have taken it for a thousand florins. He gave such

* Seckendorf, p. 19.

satisfaction to his employers, that on his return he was strongly urged by the vicar-general to accept the doctorate, the Elector of Saxony offering to defray the expense. As he had before renounced the degree of Master, so he would now have willingly been excused accepting that of Doctor, alleging his infirm health and other reasons; but Staupicius told him, in a pleasant and significant manner, that "he was well convinced God had some great undertakings in design, for which he would require the agency of some young and active doctors." He was admitted to this dignity on the 18th of October 1512, the festival of St. Luke, Dr. Carlostadt, Archdeacon of All Saints, presiding, and Dr. Forster preaching on the occasion; and the next day solemnly invested in the presence of a great concourse of academics, much to the satisfaction of Duke Frederick, who held him in high esteem and veneration.

Sanctioned thus as professor and teacher in divinity, he felt the additional responsibility, and resolved by the blessing of God to endeavour to promote the knowledge of true religion. He began by expounding the Epistle to the Romans, and afterwards the Psalms. He was particularly anxious that his auditors should be brought to a right understanding of the doctrine of justification by faith. He desired that they should be led to a scriptural view of the evil of sin, that they might apprehend the necessity of salvation by grace. Melancthon says, that he had witnessed the agony of his mind on this subject, when in a certain dispute on justification, he threw himself on a couch, and repeated again and again, "He hath concluded all under sin, that he might have mercy upon all,” mingling his repetition with earnest prayer. The same writer informs us with respect to his lectures: "He showed

the difference between the Law and the Gospel; he refuted the old pharisaical error, which so much prevailed both in the schools and the pulpit, that men might merit forgiveness by their own works, and thus be reckoned righteous before God." He wrote, in 1516, to a brother Augustinian at Memmingen, "I desire to know what your soul is doing; whether weary at length of its own righteousness, it learns to refresh itself, and to rest in the righteousness of Christ. The temptation to presumption is strong in many in our day, and especially in those who strive hard to be just and good, being ignorant of the righteousness of God, which is abundantly and freely given us in Christ. They continue to labour in their own strength, till they can gain confidence of standing before God adorned with virtues and merits, which is an impossibility. You, my friend, used to be of this opinion, or rather error; so was I: but now I am fighting against this error, though I have not yet prevailed *."

An opportunity was now afforded him of publishing his sentiments more generally among those of his own order, as Staupicius appointed him his deputy in Misnia and Thuringia, giving him a right to visit about forty of the monasteries. Returning to Wittenberg in June, he wrote with much freedom to Spalatinus, secretary and chaplain to the Elector, concerning the state of religion. "Many things please your prince, and look great in his eyes, which are displeasing to God. In worldly matters, I grant, his prudence is distinguished; but in those which pertain to God, and the salvation of souls, he is in sevenfold darkness." Neither the Elector nor his chaplain was offended at this faithfulness, both o whom were subsequently much benefited by his ministry and correspondence.

L. I. Ep. 2, p.11.

He used all his influence with Spalatinus, who had consulted him respecting the translation of some minor Latin works into German, of which he had a high opinion, to neglect these comparatively trifling studies, and apply to sound and scriptural divinity. And he wrote exultingly to Langus, another of his friends, about this time: "Our theology and St. Augustine go on prosperously, and gain the ascendant in this university, by the help of God. Aristotle is sinking by degrees, and will, I trust, be soon completely overthrown. The students are disgusted with the old mode of lecturing; nor can any one hope to obtain hearers, unless he profess to expound the Bible, or Augustine, or some doctor of ecclesiastical credit*."

To Spalatinus he also delivered his sentiments concerning certain of the fathers, as well as on the method of studying and interpreting Scripture, as pursued by Erasmus; with whose learning and satirical attack on monastic follies and vices he was much pleased, though he lamented his Erastian habits and Pelagian notions. "Those things in Erasmus, a most erudite character, which affect me, are as follow: in interpreting the Apostle's account of legal righteousness, he understands him to mean ceremonial observances alone. In the next place, though he admits the doctrine of original sin, he does not perceive that the Apostle is speaking of it in the fifth chapter of the Romans. Now, if he had read Augustine in those works which he composed against the Pelagians, especially concerning the spirit and the letter, as well as the guilt and remission of sin; and his tracts against two Epistles of the Pelagians, and against Julian, which for the most part may be found in the eighth division of his writings; and had

*L. I. Ep. 27.

seen, that he does not speak of his own mind, but agreeably to the sentiments of the best fathers, Cyprian, Nazianzen, Rethicius, Irenæus, Hilary, Olympius, Innocent, and Ambrose; he would, perhaps, not only have rightly understood the Apostle, but have deemed more highly of Augustine than he has hitherto." Then, showing how much more valuable the commentaries of Augustine were than those of Jerome, which were preferred by Erasmus, he adds: "The righteousness of the law is by no means confined to ceremonies; it respects also obedience to the whole decalogue. Such obedience, indeed, without faith, may produce such characters as a Fabricius or a Regulus, or other very upright moralists, according to man's judgment; but is no more like true righteousness, than a service berry is like a fig. For we do not become righteous, as Aristotle supposes, by doing certain good actions, however sincerely; but we do righteously in becoming righteous, so to speak; the man must first be changed, and then his work. God first respects Abel's and afterwards his offerperson, ing. But this is far otherwise. I entreat you, then, to perform the office of a friend and a Christian, in reminding Erasmus of these things; whose authority, as I hope and trust it will be very extensive, so I fear lest it should lead many others to patronize that lifeless mode of interpretation, into which almost all commentators have fallen since Augustine."

George, Duke of Saxony, desiring Staupicius to send him a preacher of integrity and learning, the Vicar-general despatched Luther to Dresden, with a letter to the Prince, who gave him an order to preach before the court. The sum of his discourse was, "that no man should cast off the hope of salvation; that those who heard ⚫ L. I. Ep. 20,

the word of God with attention, were true disciples of Christ, elected and predestinated unto eternal life." He enlarged on that subject, and showed, that the whole doctrine of predestination, if the foundation be laid in Christ, was of singular efficacy to remove that dread, by which men trembling under a sense of their own unworthiness fled from God, who should be their only refuge. At dinner, the Duke asked Barbara Salona, first lady of the household, how she liked the discourse? "Sir," she answered, "could I but hear such another, I should depart in peace!"-" Would you?" replied his Highness in a passion: "I can only say, I would rather have paid down a large sum of money than have heard such a sermon, which is calculated to make men presumptuous." This he repeated several times. It is remarkable, however, that in less than a month, the lady was confined to her bed by sickness, and gave a powerful commentary on the discourse by a triumphant departure. But the preacher was unacceptable to the Prince, who took care never more to invite him to occupy a pulpit in his capital. "Like pharisaic formalists in all ages," remarks Milner, "he perversely misconstrued the doctrine of free salvation by Jesus Christ, which Luther preached, and which is intended to enable humble and repenting souls to serve God with lively faith and cheerful hope. The Duke of Saxony, I observe, perversely misconstrued this doctrine, as though it had a tendency to persuade men to live in sin; but the good matron above mentioned, who resided at his court, appears to have tasted of that bitterness of true conviction of sin, which only can render the doctrine of grace delightful and salutary to the mind

*Seck. p. 28. Milner, vol. iv. p, 332.

[To be continued.]

B—, 13th Dec. 1816.

MY DEAR FRIEND,

You know the great Apostle examined what effects his letters produced on the conduct of his friends, and on one occasion he says, "What carefulness it wrought in you." I have been earnest at a throne of grace, that, with the divine blessing, your last letter may be made useful in producing a similar effect in me.

If I have told you many flattering things of yourself, in the strength of Christ I will henceforth endeavour to avoid this, because the word of God tells me this is wrong. O the deceitfulness of sin! "Who can understand his errors?" O Lord, my strength and my Redeemer, cleanse thou me from secret faults.

I believe have found out one you of my besetting sins; "I am verily guilty, and have much need to watch and pray." My only apology you will find in your Prayer Book, Psalm xv. last clause of the fourth verse *.

When shall that praise begin which ne'er shall end? When we think what our Redeemer did, and taught, and suffered for our redemption, are you not ready to join in the elevated language of Dr. Watts, when he says, “O for the wings of love to bear my spirit upward in holy breathings! Methinks I would long to be near him, to be with him, to give him my highest praises and thanks for my share in his dying love."

What will be our joy when we shall be admitted into his presence, and can say, This is the glorious Person, the Lamb of God who washed me from my sins in his own blood! Blessing, honour, and salvation to his holy name for ever and ever. Amen.

Is it not strange that we need so

He that- -maketh much of them

that fear the Lord."

room.

I was much affected to see her feeble frame, the hectic flush, and animated eye. I never expect to meet her again in this lower world. She indeed feels a desire to depart, and to be with Christ, which is far better, and is delighted at the thoughts of going home. She has from her youth lived a life of close and constant communion with a reconciled God. I felt as if I had been conversing with one almost in heaven, and hope the impressive scene will be sanctified to

me.

When I got home I could have wept all the evening, yet I know I should rejoice. She is the mother of seven children, and has an affectionate husband: may her prayers for them be answered!

me.

I am every other day with a cousin of my mother's, who suffers great pain; but faith triumphs over the sufferings of nature, and she rejoices in hope of the glory of God. Omy friend, these are scenes of great responsibility to Could I tell you what I have witnessed the last fortnight of poverty and wretchedness, you would feel surprised that my hard and obdurate heart is not now humble and contrite. When I see human depravity, and think how largely I share in it, and that grace has made me to differ, what humility and gratitude should appear, not merely in words, but in life! my

I often think what a striking evidence we have of the value of religion in the abodes of poverty. How delightful to see it in all its inviting simplicity and holy charms, cheering the soul, and enn obling the