III. That he should refrain from all things that

might by any means trouble the Church.
When Martin Luther required to be informed wherein he had erred, the legate answered that he had held and taught that the merits of Christ are not the treasure of indulgences or pardons, and that faith is necessary to him that receiveth the sacrament. Furthermore Luther protested that the merits of Christ are not committed unto men : that the Pope's voice is to be heard when he speaketh agreeable to the Scriptures : that the Pope may err : and that he ought to be reprehended. Moreover he showed, that in the matter of faith, not only the General Council, but also every faithful Christian is above the Pope, if he lean to better authority and reason.
But the cardinal would hear no Scriptures ; he disputed without Scriptures ; he devised glosses and expositions of his own head. Luther, being rejected
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from the speech and sight of the cardinal, after six days' waiting, departed by the advice of his friends, and returned unto Wittenberg; leaving an appellation to the Bishop of Rome from the cardinal, which he caused openly to be affixed before his departure. Cajetan writeth to Duke Frederic a sharp and a biting letter, in which he exhorteth the duke, that as he tendereth his own honour and safety, and regardeth the favour of the high bishop, he will send Luther up to Rome, or expel him out of his dominions.
To this letter of the cardinal the duke answereth, purging both Luther and himself; Luther, in that he, following his conscience, grounded upon the Word of God, would not revoke that for an error which could be proved no error. And himself he excuseth thus : that whereas it is required of him to banish him his country, or to send him up to Rome, it would be little honesty for him so to do, and less conscience, unless he knew just cause why he should so do ; which if the cardinal would or could declare unto him, there should lack nothing in him which were the part of a Christian prince to do. And therefore he desired him to be a mean unto the Bishop of Rome, that innocency and truth be not oppressed before the crime or error be lawfully convicted.
This done, the duke sendeth the letter of the cardinal unto Martin Luther, who answered to the prince : 4 1 am not so much grieved for mine own cause, as that you should sustain for my matter any danger or peril. And therefore, seeing there is no place nor country which can keep me from the malice of mine adversaries, I am willing to depart hence,
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THE POPIST INDULGENCES
and to forsake my country, whithersoever it shall please the Lord to lead me.'
Here, no doubt, was the cause of Luther in great danger, being now brought to this strait, that both Luther was ready to fly the country, and the duke again was as much afraid to keep him, had not the marvellous providence of God, Who had this matter in guiding, provided a remedy where the power of man did fail, by stirring up the whole University of Wittenberg ; who, seeing the cause of truth thus to decline, with a full and general consent addressed their letters unto the prince, in defence of Luther and of his cause ; making their humble suit unto him, that he, of his princely honour, would not suffer innocency, and the simplicity of truth so clear as is the Scripture, to be foiled and oppressed by mere violence of certain malignant flatterers about the Pope.
By the occasion of these letters, the duke began more seriously to consider the cause of Luther, to read his works, and hearken to his sermons : whereby, through God's holy working, he grew to knowledge and strength ; perceiving in Luther's quarrel more than he did before. This was about the beginning of December a.d. 151 8.
Pope Leo, in the meantime, had sent forth new indulgences, with a new edict, wherein he declared this to be the catholic doctrine of the holy mother- church of Rome, prince of all other churches, that Bishops of Rome, who are successors of Peter, and vicars of Christ, have this power and authority given to release and dispense, also to grant in- dulgences, available both for the living and for the dead lying in the pains of purgatory : and this m 163
DOCTOR MARTIN LUTHER
doctrine he charged to be received of all faithful Christian men, under pain of the great curse, and utter separation from all holy Church. This popish decree and indulgence, as a new merchandise or ale- stake to get money, being set up in all quarters of Christendom for the holy father's advantage, came also to be received in Germany about the month of December. Luther, hearing how they went about in Rome to pronounce against him, provided a certain appellation conceived in due form of law, wherein he appealeth from the Pope to the General Council.
When Pope Leo perceived, that neither his pardons would prosper to his mind, nor that Luther could be brought to Rome • to essay how to come to his purpose by crafty allurements, he sent his chamberlain, Carolus Miltitius (who was a German), into Saxony, to Duke Frederic, with a golden rose, after the usual ceremony accustomed every year, to be presented to him ; with secret letters also to certain noblemen of the duke's council, to solicit the Pope's cause, and to remove the duke's mind, if it might be, from Luther. But before Miltitius approached into Germany, Maximilian the Emperor deceased in the month of January, a.d. 151 9. At that time two there were who stood for the election; to wit, Francis the French King, and Charles, King of Spain, who was also Duke of Austria, and Duke of Burgundy. Through the means of Frederic prince-elector (who, having the offer of the prefer- ment, refused the same), the election fell to Charles, called Charles V., surnamed Prudence : which was about the end of August.
In the month of June before, there was a public disputation ordained at Leipsic, which is a city under
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THE POPE AND THE SCRIPTURES
the dominion of George Duke of Saxony, uncle to Duke Frederic. This disputation began through the occasion of John Eckius, a friar, and Andreas Carolostadt, doctor of Wittenberg. This Eckius had impugned certain propositions of Martin Luther, which he had written the year before touching the Pope's pardons. Against him Carolostadt wrote in defence of Luther. Eckius again, to answer Carolostadt, set forth an apology, which apology Carolostadt confuted by writing. Upon this began the disputation, with safe-conduct granted by Duke George to all and singular persons that would resort to the same. To this disputation came Martin Luther, not thinking to dispute in any matter, but only to hear what there was said and done.
But, having free liberty granted by the duke, Luther was provoked, and forced against his will, to dispute with Eckius. The matter of their con- troversy was about the authority of the Bishop of Rome. Luther before had set forth in writing this doctrine : that they that do attribute the pre-eminency to the Church of Rome, have no foundation but out of the Pope's decrees, which decrees he affirmed to be contrary to the Holy Scriptures.
Against this assertion Eckius set up a contrary conclusion ; saying, that they that succeeded in the see and faith of Peter, were always received for the successors of Peter, and vicars of Christ on earth. He contended that the supremacy of the Bishop of Rome was founded and grounded upon God's law.
Upon this question the disputation did continue the space of five days; during all which season, Eckius very unhonestly and uncourteously demeaned himself, studying by all means how to bring his
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DOCTOR MARTIN LUTHER
adversary into the hatred of the auditors, and into danger~of the Pope. The reasons of Eckius were these : 1 Forasmuch as the Church, being a civil body, cannot be without a head, therefore, as it standeth with God's law that other civil regiments should not be destitute of their head, so is it by God's law requisite, that the Pope should be the head of the universal Church of Christ.'
To this Martin Luther answered, that he confesseth and granteth the Church not to be headless, so long as Christ is alive, Who is the only head of the Church ; neither doth the Church require any other head beside Him, forasmuch as it is a spiritual kingdom, not earthly.
Then came Eckius to the place of St Matthew, 1 Thou art Peter, and upon this Rock will I build My Church.' To this was answered, that this was a confession of faith, and that Peter there repre- sented the person of the whole universal Church. Also that Christ in that place meaneth Himself to be the Rock. Likewise they came to the place of St John, ' Feed My sheep ; ' which words Eckius alleged to be spoken, properly and peculiarly, to Peter alone. Martin answered, that after these words spoken, equal authority was given to all the apostles, where Christ saith unto them, ' Receive ye the Holy Ghost : whose sins soever ye remit, they are remitted.'
After this, Eckius came to the authority of the Council of Constance, alleging this amongst other articles : 4 that it standeth upon necessity of our salvation, to believe the Bishop of Rome to be supreme head of the Church ; ' alleging moreover, that in the same Council it was debated and discussed,
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THE THUNDERBOLT OF ROME
that the General Council could not err. Whereunto Martin Luther again did answer discreetly, saying, that of what authority that Council of Constance is to be esteemed, he left to other men's judgments. 'This is most certain,' said he, 'that no Council hath authority to make new articles of faith.'
The next year, which was 1520, the friars and doctors of Louvain, and also of Cologne, condemned the books of Luther as heretical ; against whom Luther again effectually defended himself, and charged them with obstinate violence and malicious impiety. After this, within few days flashed out from Rome the thunderbolt of Pope Leo against the said Luther.
Another book also Luther wrote, addressed to the nobility of Germany, in which he impugneth and shaketh the three principal walls of the papists :'