necessary preparation, he set out on foot about the middle of April. He encountered neither danger nor difficulty, except that, before his journey was half accomplished, he found himself quite overcome with fatigue. From Coburg he wrote back to his friends, "All goes well, by God's favour, only I must acknowledge myself to have sinned in undertaking this journey on foot. But I have no need of any indulgence on account of the sin, for my contrition is perfect and the satisfaction plenary. I am exhausted with fatigue and all the conveyances are full. Is not this enough, and more than enough, of penance, contrition and satisfaction?" At Wurtzburg he met his friend, the Vicar-general Staupitz, and had a seat in his carriage for the remainder of the journey.

During his stay at Heidelberg, Luther received all the attention and kindness he could desire. He was invited repeatedly to the castle and table of the count palatine, Duke of Bavaria, who had his residence in this city. But he was not satisfied with mere personal attention and enjoyment. He desired that his visit might be one of usefulness. Accordingly he drew up theses, and proposed a public dispu

tation on his favourite topics of law and grace. That he might excite the more attention and interest, he made his theses little other than a string of paradoxes. The following may be regarded as a specimen :

"The law of God is a salutary rule of life; yet it cannot help man in the obtaining of righteousness; but, on the contrary, impedes him."

"The works of man, let them be fair and good as they may, are yet nothing but mortal

sins."

"The works of the righteous would be mortal sins, if from a holy reverence for God they did not fear that they might be mortal sins."

"The law saith, Do this ; but what it enjoins is never done. Grace saith, Believe in him; and immediately all is perfected."

The discussion was held on the 26th of April, in presence of a numerous auditory. Attracted by the reputation of Luther, professors, courtiers, burghers, students came together in crowds to hear him. The theses were opposed, courteously yet earnestly, by five doctors of divinity. Luther, on his part, exhibited unusual mildness and patience; kindly

listened to all the objections of his opponents; and by his explanations and arguments, was highly successful in removing them. The discussion evidently was productive of much good. Several young men, among whom was the celebrated Martin Bucer, afterwards a burning and shining light in the Reformation, were brought at this time to the knowledge of the truth. Indeed, a work was commenced at Heidelberg which did not stop until it had pervaded the city.

The object of his visit being accomplished, Luther prepared to return to Wittemberg. But he was not permitted to return on foot. His Augustinian brethren, proud of his fame, and regarding him as an ornament to their order, seemed to vie one with another in their endeavours to help him onwards to his home. He returned by the way of Erfurth and Eislebenthe former the place of his education, and the latter of his birth-and arrived at Wittemberg towards the end of May. His health and spirits were both improved by the journey, and he came back better prepared than ever for the severe labours and trials that awaited him.

CHAPTER V.

Luther's explanations on the subject of indulgences His letter to Pope Leo X.-Luther summoned to Rome-The pope consents that he shall be tried before Cardinal Cajetan at Augsburg-Is secretly condemned at Rome, before the time for his trial--Luther sets out on foot for Augsburg-Arrives there--Interview with Serra Longa-Receives a safe-conduct from the emperor-First interview with Cajetan--Second interview-Third interview-Luther celebrates the Lord's supper with his friends-Appeals to the pope when better informed-Leaves Augsburg-Returns to Wittemberg.

IN the summer of 1518, after his return from Heidelberg, Luther took up afresh his theses on indulgences. In his own judgment, some parts of them needed explaining and softening. They had excited needless opposition from being imperfectly understood. While on other points his feelings now constrained him to make advances, and to be more full and explicit than he had previously been. He published, therefore, what he called his "Solutions;" a work prepared with much

care and moderation, but in which he courageously defended every proposition which truth obliged him to maintain. He insisted, as before, that every Christian who truly repents of his sins receives forgiveness without any indulgence; that the pope has no more power than the lowest priest to do more than simply to declare the forgiveness which God has already granted; that the treasury of merits administered by the pope is a pure fiction; and that the Holy Scriptures are the sole rule of faith." He represents repentance as the putting on of "a new and heavenly spirit," and "not those outward penances which the haughtiest sinner may perform without any real humiliation." He describes the popes as men, like other men, who not only may err, but very often have erred and sinned egregiously. "On any other ground," says he, "might I not be required to say, that the horrible wars and massacres of Julius II. were the good deeds of a kind shepherd of the Lord's sheep?" At the same time he speaks honourably of Leo X., of whose true character he was yet comparatively ignorant. "We have a very good pope in Leo X. His sincerity and learning are matter of joy to