II. BOOK and the reformed prelates began to give the better example, of confining their attention to religious concerns. Luther's works were however much studied in England; 15 and he was the most prominent actor in the grand process of the theological revolution, tho he was only one of the intellectual innovators and benefactors who procured and established it. He saw and remarked the great improvements which had occurred in the world around him during his lifetime; 116 and with all his imperfections and errors, he nobly and powerfully contributed to augment the intellectual progression of his fellow creatures."17 6 115 In the Cotton library, MSS. Cal. B. 6, p. 171, there is a letter from archbishop Wareham to Wolsey, on the increase of Luther's doctrines at Oxford. We may partly see how the great leader of the Reformation was then estimated in England, by two passages in Latimer's Sermons: When he came into the world first and disputed, what ado had he? But ye will say peradventure, he was deceived in some things. I will not take upon me to defend him in all points. I will not stand to it, that all he wrote was true. I think he would not so himself. For there is no man but he may err.' He came to further and further knowlege. But surely he was a goodly instrument.' Sixth Sermon, p. 72. This is a fair judgment. His other remark alluded to his nervous imperfection: Martin Luther, that wonderful instrument of God, thro whom God hath opened the light of his holy word unto the world, which was a long time hid in corners and neglected, writeth of himself, that he hath been sometimes in such agony of the spirit that he felt nothing but trembling and fearfulness.' Serm. p. 133. 116 Now (said Luther) hath God given unto us a whole sea-full of his word; He giveth unto us all manner of languages, and good free liberal arts. We buy at this time cheap, and for a small price all manner and sorts of good books; moreover He giveth unto us learned people that do teach well and orderly, insomuch that a young youth (if otherwise he be not altogether a dunce) may learn and studie more in one year now, than formerly in manie years. Arts are now so cheap, that almost they go about begging for bread. Wo be to us, that we are so lazy, improvident, so negligent, and so unthankful.' Luth. Coll. Mensalia, p. 42. 117 Of all Luther's works, the greatest favorite to himself was his Commentary on the Galatians; and his favorite principle in that was his distinction between the righteousness of moral or ceremonial acts, and the righteousness of Christian faith. He is earnest that 'mores et fides should not be confounded, nec opera et gratia; nec politia et religio; but that each should be restricted to its own boundary. Christian justitia belongs to the new man, the justitia of the moral and ceremonial law to the old one.' We make as it were two worlds, one celestial, the other earthly. In each of these we place its separated righteousness at a great distance from each other. Moral righteousness is terrestrial, and concerns earthly things. By this we do good works; but as the Earth never brings forth fruit unless it be watered and fertilized from Heaven, so in doing much by the righteousness of the law, we do nothing unless we be first made righteous by the righteousness of Christ, sine nostro opere et merito. Amisso articulo justificationis, amissa est simul tota Doctrina Christiana. We therefore always repeat and inculcate this topic of faith or Christian righteousness. Without it we cannot preserve true theology, but shall immediately become jurists, ceremonistrians, legists and papists.' He thus emphatically repeats his main doctrine, which may be quoted as a specimen of his style and manner : 'Let law keep its limits distinguish rightly, and give not to it more than ought to be given to it. Say to it; Law! you would ascend into the region of conscience, and there govern, and accuse it of sin, and take away the joy of the heart which I have from faith in Christ, and you would drive me to desperation, that I may despair and perish. You are going beyond your duty to do this. Keep within your province. Exercise dominion over the flesh, but touch not my conscience. I am baptized and called by the Gospel to the fellowship of righteousness and of eternal life, in which my conscience acquiesces; to the kingdom of Christ, where law exists no more, but remission of sins only; peace, rest, joy, salvation and eternal life.' When I have this within me, I then as it were descend from Heaven, and go out into another kingdom, and do all such good works as may occur to me to be done: If I am a minister, I preach, console, and administer the sacraments: If a father, I govern my house and family, and bring up my children to piety and honor: If a magistrate, I discharge the office divinely committed to me: If a servant, I take a faithful care of my master's affairs. Whoever knows that Christ is his righteousness, not only acts well from his heart, and with joy in his vocation, but subjects himself with joy to the magistrates, and even to their unjust regulations, and to all the burthens and dangers of the present life, if things so require, because he believes it to be the will of God, and that such obedience is pleasing to him.' Luther ad Gal. Op. v. 4. p. 4, 5. CHAP. IV. BOOK II. CHAP. V. EVENTS PRECEDING AND LEADING TO THE COUNCIL WHEN the pope desired and sought to urge the The The Catholic bishop Godeau, the zealous panegyrist of his beloved Saint, Charles Borromeo, must be my proof, that in these words I am not exceeding the truth. I am anxious to verify my assertions at every step I take; because it is the policy and the practice of modern Catholic writers to deny boldly every fact which they dislike. And this has been done by some in whom it could not be forgetfulness, with a hardihood, that all who love character and truth must regret. A little after, Leo X. despatched a nuncio into Germany, to the Diet at Nuremberg, and wrote a brief to the princes who were assembled there, in which he exhorted them to use the last remedies of sword and fire, to exterminate Luther, and those who followed his doctrine.' Godeau, Vie S. Charl. p. 40. So after him, Clement VII. told his cardinals, that he would try to make peace between France and the emperor, and then call a council to re-establish discipline in the church, et pour exterminer les heretiques. ib. 45. Extermination seems to have been the unvarying idea at St. Peter's. 2 They answered him in very respectful terms, but which did not go to satisfy him in what he desired from them against the new heretics. At the end of their letter they signified to him, that, the best remedy to relieve the disorders which were multiplying every day, would be the celebration of a free council, whose authority would regulate and end all the disputes.' ib. p. 41. 3 Godeau impartially adds, ' In this diet, matters became more inflamed against the pope. But in his court it was not found to be a good thing, that his nuncio should have confessed that the heresy of Germany proceeded from the sins of men; and particularly of the priests and pre 5 successor of Leo, attempted to elude a reformation of these, as to himself and the general church, by a modified acquiescence, in some corrections as to Germany, which his legate therefore began. But this palpable evasion and partial conduct and assumed authority, independent of their approbation, were considered to be invasions of the national freedom, and made them more earnest in requiring a general council." Charles V. at last concurred to urge it; and it became a general belief, that an impartial and free assembly of the most enlightened and dignified clergy of Europe, who should temperately and fairly examine the disputed points of doctrine, discipline and practice; and decide disinterestedly and conscientiously upon them, would heal the divisions, which were becoming every day more acrimonious, and prevent any schism from occurring in the great church of Europe. It was hoped that the determinations of such men would become the lights and lates; and that in the times past there had been done at Rome many things worthy of blame.' Vie de S. Ch. Bor. p. 41. Yet the next Pope Clement felt the same truth; for when he stated to his consistory the successes of the Turkish Solyman in Hungary, and the heresies which divided Germany, 'conclud que ces malheurs procedoient des desordres de la vie des ecclesiastiques; ib. p. 44; and declared, that he would labor to reform them, and begin by his own house; (ib.) unhappily he advanced no farther in his corrective spirit than to make this speech. Clement VII. plus habile politique que son predecesseur,' sent Card. Campegio to the diet, with instructions to consent to the reform of the abuses which concern the German ecclesiastics; but as to the things in which the Pope and Roman court were interested, he should elude them, and refer these to the pontiff himself, to be treated of with him.' Godeau, p. 42. 5 Godeau, p. 42. G Ib. 7 Charles V. was in October 1526 so desirous of the council, that he entreated the cardinals on their own authority to convoke one, in case the pope should be either negante seu differente. See his Letter to them in Brown Fascic. 687. CHAP. V. BOOK II. CHAP. V. EVENTS PRECEDING AND LEADING TO THE COUNCIL WHEN the pope desired and sought to urge the The The Catholic bishop Godeau, the zealous panegyrist of his beloved Saint, Charles Borromeo, must be my proof, that in these words I am not exceeding the truth. I am anxious to verify my assertions at every step I take; because it is the policy and the practice of modern Catholic writers to deny boldly every fact which they dislike. And this has been done by some in whom it could not be forgetfulness, with a hardihood, that all who love character and truth must regret. A little after, Leo X. despatched a nuncio into Germany, to the Diet at Nuremberg, and wrote a brief to the princes who were assembled there, in which he exhorted them to use the last remedies of sword and fire, to exterminate Luther, and those who followed his doctrine.' Godeau, Vie S. Charl. p. 40. So after him, Clement VII. told his cardinals, that he would try to make peace between France and the emperor, and then call a council to re-establish discipline in the church, et pour exterminer les heretiques. ib. 45. Extermination seems to have been the unvarying idea at St. Peter's. 2 They answered him in very respectful terms, but which did not go to satisfy him in what he desired from them against the new heretics. At the end of their letter they signified to him, that, the best remedy to relieve the disorders which were multiplying every day, would be the celebration of a free council, whose authority would regulate and end all the disputes.' ib. p. 41. 3 Godeau impartially adds, In this diet, matters became more inflamed against the pope. But in his court it was not found to be a good thing, that his nuncio should have confessed that the heresy of Germany proceeded from the sins of men; and particularly of the priests and pre |