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The following extract, is the conclusion of Luther's
letter which accompanied his Treatise on Christian
Liberty to Leo X., Pope of Rome; for whom the Trea-
tise was expressly written.-

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_"In a word, put no confidence in those who exalt you, but rather in those who would humble you. For this is the way of God's judgments—“He hath put down the mighty from their seat, and hath exalted the humble and meek.” Behold how much the successors of Christ are unlike himself! And yet, they desire to be accounted his vicars. And I greatly fear that very many of them will be found to be his vicars in an awful reality. For a vicar is one who takes the place of a potentate when he is absent. And if the Pope rule and govern when Christ is absent, that is, not dwelling in his

heart, what is such an one, but a vicar of Christ! And what is such a church, but a confused multitude without Christ? And what is such a vicar, but ANTICHRIST!

“I may, perhaps, be deemed insolent for presuming to teach a potentate so mighty: from whom, (as those deadly pests of flatterers around you arrogantly vaunty) all thrones and seats of judgment should fetch their definitive decision and sentence.-But I follow the example of St. Bernard book to Eugenius“On Consideration;"

y Pope ought to know by heart.

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which give a summary of the divine doctrines contained in them, and instruct the reader in the kind of language which is there used; so that the honest and good heart, may draw the firmest testimonies of the true doctrine from the very fountains.-For it was the great aim of Luther, not to let any rest in his own writings, but to lead the minds of all to the fountain head. He would have us all to hear the voice of God. He wished to see, by that voice, the fire of genuine faith and calling upon God kindled in men, that God might be worshipped in truth, and that many might be made heirs of eternal life.

“ This anxious desire of his, therefore, and these his labours, it becomes us to spread abroad with grateful hearts: and taking him for an example, to remember that it behoves each of us to strive to adorn, according to his ability, the church of God. For to these two ends especially the whole of our life, its studies and designs, should be directed. --First, to promote the glory of God. And secondly, to profit his church.—Concerning the former, St. Paul says, “Do all to the glory of God." Concerning the latter, it is said in the 122d Psalm, “Pray for the peace of Jerusalem.” To which exhortation, there is added, in the same verse, a most sweet promise, “They shall prosper that love thee." These commands and promises from above, invite all to receive the true doctrine of the church, to love the ministers of the Gospel, and wholesome teachers, and to unite in desires and devoted endeavours to spread abroad the doctrine of truth, and to promote the concord of the true church of God.-Reader, farewell.-Wirtemberg, June 1, 1546.”

HENRY COLE.

London, April 1, 1823.

DEDICATION.

The following extract, is the conclusion of Luther's letter which accompanied his Treatise on Christian Liberty to Leo X., Pope of Rome; for whom the Treatise was expressly written.

_“In a word, put no confidence in those who exalt you, but rather in those who would humble you. For this is the way of God's judgments—“He hath put down the mighty from their seat, and hath exalted the humble and meek.” Behold how much the successors of Christ are unlike himself! And yet, they desire to be accounted his vicars. And I greatly fear that very many of them will be found to be his vicars in an awful reality. For a vicar is one who takes the place of a potentate when he is absent. And if the Pope rule and govern when Christ is absent, that is, not dwelling in his heart, what is such an one, but a vicar of Christ! And what is such a church, but a confused multitude without Christ? And what is such a vicar, but ANTICHRIST!

"I may, perhaps, be deemed insolent for presuming to teach a potentate so mighty: from whom, (as those deadly pests of flatterers around you arrogantly vaunt) all thrones and seats of judgment should fetch their definitive decision and sentence.—But I follow the example of St. Bernard, in his book to Eugenius “On Consideration;" which every Pope ought to know by heart. Nor do I thus address you so much from a desire of becoming your teacher, as from a duty of that pure and faithful concern, which makes me fear for my friends when all things seem secure and safe around them, and

which will not suffer me to pay regard either to the dignity or humility of their station, intent only upon the consideration of their danger and their benefit. Wherefore, when I see you tossed to and fro in tumult at Rome as upon a sea of perils, with destruction threatening you on every side, and involved in that state of surrounding misery, that you stand in need of the least service from the meanest of your brethren, I do not think it will be an absurd intrusion if I forget, for a moment, your greatness, while I perform an office of charity. I cannot descend to adulation in a matter so momentous and perilous—in which, if you do not consider me to be

your greatest, and yet most subservient, friend—there is one that seeketh and judgeth!

Finally: That I might not come before you empty, I bring with me this little Treatise, published under the sanction of your name, as an auspicious sign of peace to be established, and of good hope to be realized. In which little work, you may have a taste of those things in which I delight to be engaged; and in which I might be engaged to much greater profit than I now am, if I were not hindered by those impious flatterers around you, as I have hitherto been.—The Treatise is insignificant if you look at its bulk, but if you consider its contents, you will, if I mistake not, find it to be a summary of the Christian life comprised in a narrow compass. As I am but a poor man, I have nothing else wherewith to present you. Nor will you need any thing else, but the gift of the Spirit to understand it. This offering, therefore, together with myself, I commend to your paternity and holiness: whom, may the Lord Jesus preserve unto eternal life.-- Amen!

Wirtemberg, April 1526."

CONCERNING

CHRISTIAN LIBERTY.

Christian faith, has appeared to many an easy
matter : of whom, not a few have classed it among the
moral virtues, nay, have made it merely a sort of atten-
dant on virtue. And this they have done, because they
have never proved what it is in their own experience,
nor internally tasted its power. Whereas, no one can
truly describe it himself, nor really understand it when
truly described, unless he has at some time, under the
fiery trial of pressing conflicts, tasted the spirit of it in his
own soul. And he who has really tasted this, even in the
smallest degree, can never write of it, speak of it, think
of it, nor hear of it enough: for it is, as Christ calls it,
" a living fountain springing up into everlasting life,”
John iv.
As to myself

, though I may not boast of an abundant stock of this grace, (for I deeply feel my straitened deficiency,) yet I do trust, that out of the great and various tribulations under which I have been exercised, I have gotten of faith a certain drachm: and that I can therefore treat of it, if not more eloquently, yet certainly more substantially, than any of those learned and subtle ones have hitherto done, in all their laboured disputations : who, after they had done, knew not what they themselves had written upon the subject. But in order to open up this matter the more plainly to simple souls, (since it is for them only I write,) I lay down at the outset these TWO PROPOSITIONS concerning the bondage and liberty of the Spirit —

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