nothing with me, compared with the defence of the truth. I have only a weak frame to lose, worn too with incessant labour. And should I lose it in the way of duty, through force or cunning, what matters it if life be shortened by a few hours? Sufficient for me is the lovely Redeemer and Advocate, my Lord Jesus Christ, to whose praise I will sing while that life is continued!"

Some regular controversialists now entered the theological arena against him. In the van appeared Sylvester Prierias, a Dominican, Prior-general of the order of preaching Friars, Master of the Palace at Rome, and Censor of Books; attended by Dr. John Eccius, Vice-chancellor of the university of Ingoldstadt; and James Hoogstrat, of Brabant, Dominican Inquisitor, and Divinity-professor in the university of Cologne.

The first published at Rome a Dialogue, composed in a vehement and abusive style, dedicated to the Pope, in which he so much forgets the grace of a divine and the polish of a courtier, that we can easily believe his assertion, in the absence of a proper apology, that he composed it in three days. In his epistle dedicatory he says, "One Martin Luther shows a stiff neck against the truth, and this holy see." He proceeds to denounce him as a heretic, heresiarch, scoundrel, devil, blockhead, blasphemer, &c.; and in a boasting strain declares himself so bold, that he should not fear Satan himself in the contest, desiring heartily to try, whether this Martin have a nose of iron and a head of brass *. He then begins his tremendous assault, by bringing forward what he calls his foundations -1. That the universal church, essentially, is the worshipping as

* Meaning, whether he was armourproof, and alluding probably, by a vulgar wit, to his family name.

sembly of all believers in Christ but virtually, the Romish, the head and ruler of all other. This Romish church, representatively, is the College of Cardinals; but virtually, the Pope, who is the head of the church, yet otherwise than Christ.-2. That as the universal church cannot err in determining on faith or morals; so also a true council, examining into truth, cannot err.-3. That whoever does not depend on the doctrine of the Romish church and pontiff as an infallible rule of faith, from which even holy Scripture derives its force and authority, is a heretic.-4.That the Romish church can decree concerning faith and morals by word or deed; between which the sole difference is, that words are more convenient than deeds. Wherefore custom has the force of law, because the will of the chief is expressed by deeds, permissively or effectively. And consequently, as a heretic is one who impugns the truth of Scripture; so he who opposes the doctrine and acts of the church concerning faith and morals, is a heretic also. He subjoins what he considers a notable corollary, as regarding indulgences in particular; "Whoever affirms, that the Romish church cannot do what she does by her acts, is a heretic:" and then concludes his wretched sophistry by a triumphant challenge; "Come now, Martin, down with your conclusions!"

Luther replied with moderation and caution: "I pass by your foundations, whose meaning I guess rather than comprehend; and, after your own example, find it necessary to lay down some on my part. 1. That of St. Paul (1 Thess, v. 21), Prove all things; hold fast that which is good: and (Gal. i. 8), But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed.-2. That of Augustine to

ness, as

Jerome: I have learnt to yield to those books alone which are called canonical, such honour, as that I should most firmly believe none of their contents to be erroneous; but I do not consider others, however respectable for doctrine and holitherefore oracular, because they have been so regarded." -"The distinction of the church into essential, representative, and virtual, is all your own, and with out Scripture warrant. I do not know the church virtually but in a council. But if we are to esteem the act of the virtual church, which you say is the Pope, as the act of the true church, what monstrosities must we reckon for her good deeds? The effusion of Christian blood by Julius II.? The tyrannical proceedings of Boniface VIII.? You make a monster of a Pope, by attributing to him the chief civil and ecclesiastical authority, so that he is at once Pope and Emperor.""I am convinced by your reasoning of what I have long suspected, that the scholastic theology is robbing us of true and pure divinity; for you may observe, that I am constantly opposing this scholastic theology, or the false construction of the Word and Sacraments. I should wish neither to teach nor be taught in the church, since you require me to quote St. Thomas as my authority. I am a Christian, not a Pythagorean." On one occasion, Luther assumes a more lofty tone. It is when he repels a low insinuation of his antagonist, that if the Pope had given him a good bishoprick, and had granted him the profit of indulgences for the repair of his church, he would have recommended them as much as now he decried them. "You perhaps judge of my feelings by your own, as I should conjecture by the complacent style in which you speak of a mitre; to which, if indeed I had aspired, it is not probable I should use language which

you cannot hear with common patience. Do you suppose I am ignorant of the way in which dioceses and city livings are obtained, when the very boys in the street know how things are managed at Rome?"

Dr. Eccius composed what he called his " Obelisks," to which Luther replied by his "Asterisks." This writer was not, like the former, a stranger to the Reformer's person. They had been previously acquainted; but when Luther became an opponent of Pelagianism, he conceived a dislike of him, and took the opportunity of the publication of his theses to write against him. Though he was a more respectable adversary, and wrote in a more learned manner, he showed the same enmity in the way of abuse. He called him "a sot, a heretic, an incendiary, and a rash, presumptuous, stupid, ignorant fellow!" Luther declared, that he bore unjust accusations for the sake of Christ. He was nevertheless a member of a famous academy, of an approved religious order, in the illustrious duchy of Saxony, in a rich diocese, and among Catholics; that he asserted nothing inconsistent with the character of a Catholic; and that if he were a heretic, it must be through obstinacy in error. If disputation made a heretic, Eccius must be one of the greatest which the church had seen, who would have poisoned four universities with his arguments."

Hoogstrat exhorted the pontiff to extirpate the growing heresy by fire and sword, which had become incurable by milder remedies. Luther was content to give this sanguinary opposer a very short answer. He reproves him for his cruelty, and ridicules his ignorance; advising him to proceed with his invectives and malicious counsels, as he considered it an honour to be "Go

abused by such characters. on," he says, quoting a proverb

To the Editor of the Christian Guardian.

DEAR SIR,

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on

READING, in the Christian Guardian for last month, a paper the want of Success in the Christian Ministry*;" and observing that M. B. as some others before him, takes but one side of the question; and as I have always considered that there are faults on both sides, I beg leave to send you the inclosed skeletons of two sermons, that I lately composed for the mutual benefit of myself and my people. If you think them at all likely to be useful to others, and you have a page to spare in your very valuable Magazine of next month, you will greatly oblige me, and a few other friends of the Christian Guardian, by their insertion. If I had added the leading ideas under each head, with the familiar illustrations of the subject, and the different texts of Scripture, it would have too much lengthened my paper. These will readily occur to every mind at all acquainted with the subject; and if any one who has less active engagements and more leisure than myself, should feel disposed to enlarge on the different ideas here suggested, I shall be happy to see them in some future Number, as it may prove neither unacceptable nor unprofitable to your numerous readers, whether ministers or people. From the experience of twenty years in the ministry, I have every where found the same ignorance, indifference, and the pride of selfrighteousness, the same great opposing obstacles to the success of the word, both as to public and as to private exhortation. By taking only one view of this most serious and important subject, I have observed some very zealous and pious ministers writing bitter things against themselves," and over* See page 16. MARCH 1823.

whelmed with grief from the supposed defects or unfaithfulness of their own labours in the Lord's vineyard, while the blame and want of success might be justly imputed to some one of the causes mentioned, as belonging to the people, and over which, "to speak after the manner of men," we can have no control. I would only just remark, for myself, that I have met with ignorance, that could not be awakened to any thing like thought or consideration by the most assiduous, repeated, and the plainest instructions. I have met with indifference, that could not be brought to any thing like feeling or concern for the soul, by the most awful warnings, importu nate entreaty, or the most friendly admonitions; and I have been op posed by the pride of self-righteous ness, that would not be humbled, nor yield to all the proofs of the state of man, as a fallen, guilty sinner, that reason and Scripture so abundantly supply. Wishing you success in your "labour of love" for the good of souls,

I am, dear Sir,
Yours faithfully,

C. D.

Heb, iv. 2." The word preached did not profit them."

It must have forcibly struck the considerate and reflecting mind, how little effect is really produced, in the present day of light and knowledge, on a congregation or a parish, by the preaching of the word. We often find, that, where the Gospel is preached for many successive years, men are still living in the open violation of all the laws of God, profane the sabbath, neglect public and private duties, daringly and scornfully reject all the kind and merciful offers of the Gospel of Christ, and think, and speak, and act as those who

N

never heard the sound of salvation. My brethren, it is but too evident, that this is truly and lamentably the case among us in this populous parish. And it may be, both to my soul and to your souls, a subject of profitable, certainly of seasonable inquiry, to consider, what may be assigned as the probable causes of this manifest want of success in the ministry of the word. I pray, that the holy Spirit of God may be with us, to apply the word to our hearts; that each one of us may know his own defect-be humbled for his sins; and that, with singleness of eye and purity of spirit, we may henceforth become the ornaments of our profession, "shine as lights" in the midst of an evil world, be the "helpers of each other's faith, and furtherers of one another's joy."

I shall consider the subject, first, as it regards ministers; and, secondly, as it regards the people.

I. As it regards ministers.Proper qualifications, and a proper spirit, are not only desirable, but absolutely necessary for the discharge of the duties of the Christian ministry. We may often blame our people, when perhaps the blame may rest wholly with ourselves. It will become us, therefore, carefully to inquire how, and in what respects, we may hinder the success of the Gospel, and, by our own defects in knowledge or in "labour in vain." duty,

our own strength and abilities to ensure success.

6. From want of faith in the power, presence, and promises of Christ to bless his own word.

7. From want of a spirit of prayer, especially of secret prayer, for the grace of God to bless and prosper our labours.

8. From want of love and affection, and of deep concern for the salvation of the souls committed to our care.

9. From want of watchfulness against any besetting sin, infirmity in temper, &c.

10. From bad example in our lives before the world, and by unholy or unchristian conversation in our own families.

Who is sufficient for these things? What a call for deep humility, incessant watchfulness, and persevering prayer! What care must be taken, that we do not hinder the success of the Gospel, nor prove a stumbling-block and an offence to our people! How ought we most diligently to search our hearts and try our ways, to ascertain what are the defects, infirmities, or sins, that tend in any way to prevent the reception of the truth by our people; and how earnestly ought we to pray, that we may both feel and exemplify the power and spirit of the Gospel in our hearts and in our lives, that we may recommend the word to others, and, by taking heed to our ministry, and to the flock over which the Holy Ghost hath made us overseers, we may, under God's blessing, save our own souls, and the souls of those committed unto us."

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II. As it regards the people.It is also, my beloved, your bounden duty to consider what causes, on your part, may be assigned, why "the word preached does not profit" you. It is very easy to impute that blame to your minister, which may as justly, if not often more justly, belong to your