a philosophical upholding of the doctrine of the immortality of the soul, but a belief also that the soul became imbruted, if used only as the servant to the flesh, and was fitted for immortal happiness by lifting itself when upon earth above the sensual delights to a pure search for the highest truth.1 Greek studies, that thus brought in Plato as the ally of men already combating against fleshly corruptions of the Church, caused many an upholder of the joys of the refectory and outward pomps to raise their cry, "Beware of the Greeks, lest you be made a heretic;" and John Colet had not laboured long in his pure way before he incurred suspicion of heresy. His father was a rich City knight, who had been twice Lord Mayor. Of Dame Christian, his mother, Erasmus, who was among Colet's intimate friends, said in a letter, "I knew in England the mother of John Colet, a matron of singular piety; she had by the same husband eleven sons, and as many daughters, all of which hopeful brood were snatched away from her, except her eldest son; and she lost her husband far advanced in years. She herself being come to her ninetieth year, looked so smooth and was so cheerful that you would think she never shed a tear, nor brought a child into the world; and, if I mistake not, she survived her son, Dean Colet. Now that which supplied a woman with so much fortitude was not learning, but piety to God." Her son had both. In 1504 he became Doctor of Divinity, and in 1505 Dean of St. Paul's.

The following passage from the "Phædo," as given in Professor Jowett's masterly translation of the Dialogues of Plato-an English Plato for all libraries-will partly show what attracted the Reformers. A part of it is paraphrased by the elder brother in Milton's "Comus," and causes the younger brother to exclaim

"How charming is divine philosophy!

Not harsh and crabbed, as dull fools suppose,
But musical as is Apollo's lute;

And a perpetual feast of nectar'd sweets,
Where no crude surfeit reigns."

"Yet once more consider the matter in this light. When the soul and the body are united, their nature orders the soul to rule and govern, and the body to obey and serve. Now which of these two functions is akin to the divine, and which to the mortal? Does not the divine appear to you to be that which naturally orders and rules, and the mortal that which is subject and servant?

***True.'

"And which does the soul resemble ?'

"The soul resembles the divine, and the body the mortal. There can be no doubt of that, Socrates.'

"Then reflect, Cebes: is not the conclusion of the whole matter this-that the soul is the very likeness of the divine, and immortal, and intelligible, and uniform, and indissoluble, and unchangeable; and the body is in the very likeness of the human, and mortal, and unintelligible, and multiform, and dissoluble, and changeable. Can this, my dear Cebes, be denied?'

"No, indeed.'

"But if this be true, then is not the body liable to speedy dissolution? and is not the soul almost or altogether indissoluble?' "'Certainly.'

"And do you further observe, that after a man is dead, the body, which is the visible part of man, and has a visible framework, which is called a corpse, and which would naturally be dissolved, and decomposed, and dissipated, is not dissolved or decomposed at once, but may remain for a good while, if the constitution be sound at the time of death, and the season of the year favourable. For the body when shrunk and embalmed, as is the custom in Egypt, may remain almost entire through infinite ages; and even in decay, still there are some portions, such as the bones and ligaments, which are practically indestructible. You allow that?'

"'Yes.'

"And are we to suppose that the soul, which is invisible, in passing

The office suited him well, for he had an enthusiastic admiration of St. Paul as the interpreter of Christianity. "Paul," he wrote, in a letter to the Abbot of Winchcomb, "seems to me a vast ocean of wisdom and piety." At Oxford, before he was a dean, Colet had given free lectures on St. Paul's Epistles. As dean, he at once began to reform the cathedral discipline. He gave Divinity lectures to all comers on Sundays and holidays, a contemporary writer tells us, when he was usually found expounding St. Paul's epistles with a grace and earnestness that went to the hearts even of those who did not understand

the Latin in which he was teaching. He despised the lives commonly led by monks, set forth the dangers of an unmarried clergy, spoke against image worship and the confessional, and saw irreverence in thoughtless, hurried repetition of a stated quantity of psalm and prayer.

The Bishop of London thought his Dean a heretic. but Colet was protected by the friendship of Arch bishop Warham. "He was in trouble, and should have been burnt," said Latimer, "if God had no turned the king's heart to the contrary." His family interest brought Colet church preferment; his eccle siastical income he spent on the wants of his family and in exercise of hospitality; and the whole incom from his large fortune-derived as an only surviving child from a rich father-was spent upon works o benevolence. In 1510 he founded St. Paul's Schoo -still vigorous and efficient-a monument to a goo

to the true Hades, which, like her, is invisible, and pure, and nobl and on her way to the good and wise God, whither, if God wil my soul is also soon to go-that the soul, I repeat, if this be h nature and origin, is blown away and perishes immediately on quitti the body, as the many say? That can never be, my dear Siminias a Cebes. The truth rather is that the soul, which is pure at departin draws after her no bodily taint, having never voluntarily had ec nection with the body, which she is ever avoiding, herself gather into herself, for such abstraction has been the study of her li And what does this mean but that she has been a true discip of philosophy, and has practised how to die easily? And is n philosophy the practice of death?'

"Certainly.'

"That soul, I say, herself invisible, departs to the invisible wor -to the divine, and immortal, and rational; thither arriving, s lives in bliss, and is released from the error and folly of men, the fears and wild passions, and all other human ils, and for ever dwei as they say of the initiated, in company with the gods? Is not th true, Cebes?'

"'Yes,' said Cebes, 'beyond a doubt.'

"But the soul that has been polluted, and is impure at the time her departure, and is the companion and servant of the body alwa and is in love with and fascinated by the body and by the desires a pleasures of the body, until she is led to believe that the truth o exists in a bodily form, which a man may touch, and see, and tas and use for the purposes of his lusts-the soul, I mean, accustom to hate, and fear, and avoid the intellectual principle, which to bodily eye is dark and invisible, and can be attained only by philoso -do you suppose that such a soul as this will depart pure and alloyed?'

"That is impossible,' he replied.

"'She is engrossed by the corporeal, which the continual tion and constant care of the body have made natural to her." "Very true.'

"And this, my friend, may be conceived to be that heavy, wet earthy element of sight by which such a soul is depressed and drag down again into the visible world, because she is afraid of the invis and of the world below-prowling about tombs and sepulchres, in neighbourhood of which, as they tell us, are seen certain cb apparitions of souls which have not departed pure, but are cloyed v sight, and therefore visible.'

"That is very likely, Socrates.'"

man, that lives and acts in his own spirit. The Latin Grammar produced for the use of his school was first published in 1513, and was still used in the earlier part of the nineteenth century. Its preface was written by Wolsey, who was in that year Dean of York; Colet himself wrote the English rudiments; Erasmus wrote the greater part of the Latin syntax; and Colet's friend and first head-master, William Lily, wrote the Latin rules for genders in the verses beginning" Propria quæ maribus," and the rules for past tenses and supines, beginning "As in præsenti." From Colet's lectures given at Oxford on St. Paul's Epistle to the Romans-as translated by Mr. J. H. Lupton,' an accomplished master of St. Paul's School, who has paid due honour to its founder by editing several of his works-I take

A SUMMARY OF ST. PAUL'S EPISTLE TO THE

ROMANS.

In the Epistle written by St. Paul the Apostle to the Romans, he counsels peace and concord to those who in that city bore the name of Christ.

There were among them three disputes. The first was that between the Jews and Gentiles; the second between Christians and Heathens; the third was in the Christian community itself, between those who were strong in the faith and those who were weak.

The Gentiles and the Jews were mutually accusing one another; each party in turn proudly claiming precedence over the other. But the presumption of the Jews was the greater and more overweening of the two. Accordingly, when St. Paul interposes to allay this fierce contention, he uses many arguments to beat down the haughtiness of the Gentiles, but still it is to the Jews that he chiefly turns, and directs against their faction the main force and point of his discourse. For the Jew was stiffnecked, ever struggling against the yoke of humility.

Both parties, Jew and Gentile, St. Paul endeavours to raise to a higher level, to lift them above all distinction of Jew and Gentile, and to lodge them both immovably in Jesus Christ alone. For He alone is sufficient; He is all things; in Him alone is the salvation and justification of mankind.

After declaring the Church to consist of these (namely, Jew and Gentile) alike, the Apostle then describes of what nature the Christian Church is, and what are its duties and actions.

It was hotly disputed by many, in what way the Christians at Rome were to conduct themselves towards the heathen, in whose midst they then were, and under whose authority they were living; that is to say, how far they were to submit to injuries from them, and to what extent they were to pay the tribute exacted.

Under this head, St. Paul prudently inculcates peace and obedience.

The third dissension and strife that was in the Christian Church was between the stronger in the faith and the weaker. In this, scrupulous persons, of weak conscience, were shocked at the boldness of their stronger brethren; while the latter, confiding in the decision of their own con

1 "An Exposition of St. Paul's Epistle to the Romans, delivered as lectures in the University of Oxford about the year 1497, by John Colet, M.A., afterwards Dean of St. Paul's. Now first published, with a Translation, Introduction, and Notes, by J. H. Lupton, M.A., Sub-master of St. Paul's School, and late Fellow of St. John's College, Cambridge." (1873.)

science, looked down upon the weak. And the matter in debate was the eating of meats; how far it was lawful to proceed in different kinds of food. By the Jewish ceremonial law many things were forbidden. From the idolothyta, for example (that is, things offered in sacrifice unto idols), many shrank with abhorrence. But yet there were some who acted boldly in this matter as they considered lawful, and ate on every occasion what they pleased, thoughtlessly and inconsiderately, with no small scandal and offence to the weak.

In this place, therefore, St. Paul enjoins that kindly account must be taken of the weak; that the mind and resolution of the feebler one must not be startled by any venturesomeness of act even in what was lawful; that offence must be avoided, edification sought, and peace maintained by a settlement of their disputes.

In the first of these he counsels humility, in the second patience, in the third charity.

After giving a reason for writing to the Romans, and promising after a time to visit them, he concludes his Epistle with remembrances and salutations.

And from the lectures on that epistle, here is Colet's comment upon a part of the twelfth chapter :

OVERCOME EVIL WITH GOOD.

From the presence of God, and the outpouring of his grace, and the varied bestowal of faith and love, there grow up among men various members, so to speak ;-various powers, that is, faculties, offices, actions, and services. These are briefly and cursorily recounted by St. Paul; rather to give a specimen and sample of them, than to enumerate all exactly and in their true order. Thus he mentions prophecy according to faith, and the foretelling future events; ministry, which the Greeks call diaconate; teaching, and exhortation, and giving, and ruling, and mercy, which the Greeks call alms;-faculties that are conspicuous in men according to the measure and proportion of grace and faith bestowed. He then adds, what ought to be in the whole Church,-true love of God, abhorrence of evil, cleaving to the good, mutual and brotherly affection among the faithful, preferring one another in honour, earnestness and diligence, fervour of life, observance of the time, rejoicing in hope, patience in adversity, perseverance in prayer, liberality, hospitality. He adds, after these, continual blessing, even towards evil speakers and evil doers; common joy, common grief; community of mind and of every desire; lowliness, condescension, courtesy, love, fellow-feeling, agreement, unity; such as springs from a mutual adaptation and conformity of different parts. But as for haughtiness, pride, disdain, self-conceit, contempt of others, avenging of wrongs; -he shows them to be abominable in men, and resolutely forbids them, as a nursery of mischief and destruction. For St. Paul would have all vengeance and retaliation to be left to God alone; who has said by his prophet: Vengeance is mine, and I will repay. Among the members of Christ's body, even the Church, he feels that there ought to be faith in God, and reason subject to faith; humility, toleration, constancy in good at all times and without cessation, a doing good even to those who do us evil and provoke us wrongfully; that every member, so far as it can, may imitate Christ its head, who was perfect lowliness, goodness, patience, kindness; who did good to the evil, that by his goodness he might make them good instead of evil; herein imitating his Father in heaven, who maketh his sun to rise on the evil and on the good.

For there is nothing that conquers evil, but good; and if you aim at returning evil for evil, and endeavour to crush evil by evil, then you yourself descend to evil, and foolishly shift to a weaker position, and render yourself more powerless to confound the evil. Nay, you even increase the evil, when you make yourself on a level with evil men, seeing that you wish to encounter evil ones while evil yourself. For you cannot render evil for evil, without having done evil in so rendering. In fact, he who begins, and he who returns, evil, are both engaged in evil; and therefore are alike evil. On which account, the good must on all occasions be on their guard not to return evil for evil; lest, by this descent to evil, they cease to be good. But we must constantly persevere in goodness and in reliance upon God; that, as nature demands, we may conquer opposites by opposites, and evil by good; acting with goodness and patience on our part, that evil men may become good.

This must be allowed to be the only means and way of conquering evil. And they who imagine that evil can be dissipated by evil, are certainly fools and madmen; as matter of fact and experience shows. For human laws, and infliction of punishment, and undertaking of wars, and all the other ways in which men labour to do away with evil, aim in vain at that object, and in no respects attain their purpose. Since it is plainly evident, that, whatever efforts men may have made, in reliance on their own powers, the world is none the less on that account full of evils; and that these are growing up day by day, and multiplying with all the more vigour, though foolish men see it not, the more men are attempting to uproot them by their own efforts.

Let this be a settled and established maxim, that evil cannot be removed except by means of good. For as it is light that scatters darkness, and heat that banishes cold, so undoubtedly in like manner is it virtue and goodness only that overcomes evil and exterminates vice. And moreover, just as the sun, were he to overshadow himself, in order to drive away the darkness, would be less efficient, and would by no means accomplish his end; so beyond doubt will those who depart from good, and as it were obscure themselves, and return like for like in the case of evils, never obtain what they are striving for. For whatever seeks to conquer, must needs make itself as unlike as possible to that which it seeks to conquer; since victory is gained in every instance, not by what is like, but by what is unlike. Hence we ought to aim as much as possible at goodness, in order to conquer evil; and at peace and forbearance, to overcome war and unjust actions. For it is not by war that war is conquered, but by peace and forbearance, and reliance on God. And in truth by this virtue we see that the apostles overcame the whole world, and by suffering were the greatest doers, and by being vanquished were the greatest victors; and, in short, by their death, more than by aught else, left life upon the earth. Sooth to say, the Christian warrior's prowess is his patience, his action is suffering, and his victory a sure trust in God; a confidence that He is either justly suffering, or patiently enduring, the evil. Which thing He does, not in evil, but in His all-powerful goodness and mercy; since by His bounti ful grace He would make good those that are evil. Him, even God the Father, every good man is bound to imitate, and to endeavour by ceaseless goodness to overcome the badness of others; and as Jesus Christ, who is perfect goodness, teaches, we ought to lore our enemies, and do good to them that hate us, and pray for them that persecute us, that we may be the children of our Father which is in heaven; for he sendeth rain on the just and on the unjust.

Agreeable to this is what the Apostle, the expounder of the Gospel, and possessor of the mind of Christ, here writes and enjoins, saying: Be not wise in your own conceits, nor haughty and self-relying; recompense not evil for evil; a thing which does not conquer, but increases, the evil. But be ye good, and practise goodness constantly, both before God and before men; that through your manifest goodness wicked men may at length submit, and desire to become like you. Be not angry with the angry, nor repel force by force; but be at peace with all men; and bring it to pass, as much as in you lieth, that others harm you not: that is, offend no one, but be careful at all times, however men may rage against you, not to be yourselves provoked, nor strive against them in self-defence. But keep patience unbroken, and maintain peace undisturbed, at least in yourselves, and give place unto wrath. Suffer God to avenge your wrongs, you who know not wherefore and to what end He suffers evils. Interfere not, by your pride and reliance on your own strength, with the great and excellent providence of God; for this is to mind high things, and to be wise in your own conceits. But be lowly-minded, and rely on God alone: persevere in goodness, and suffer evils. For if these cannot be conquered by your goodness, then believe that God for some better end suffers for a time, and, as it were, endures the evil. Wherefore leave the removal of it, in strong faith, to God; and do ye, in the meanwhile, not cease to do good unto all, that ye may conquer them by goodness. Feed your enemies; and if an adversary thirst, give him drink; and whatever service you can confer, render it cheerfully and willingly to all. For assuredly by this alone will you conquer evil, and win over even the illdisposed to yourselves as friends. By your love and kindness you will warm those that are in the chill of malice and wickedness; and by your tenderness you will soften the hard and unbending. For just as men grow sweet by goodness and gentleness, so on the other hand do they grow bitter and harsh by unkindness and ill-treatment. But soft, sweet, powerful goodness and kindness at length fuses all things, and by its beneficent heat causes the hard to soften, and the bitter to grow sweet; so that the rugged become smooth, the savage tame, the proud humble, the evil good; in a word, the human become divine. This is what St. Paul means by heaping coals of fire upon his head; heating a man, namely, and fusing his dross-like ludness, and soothing his implacable mood: which you will either do by goodness and sweetness, or you will never do; seeing that it is only by its opposite that anything is overcome. But if evil provoke you to return evil, then are you being conquered by the evil, and beginning to be your self evil. Whereas if, on the contrary, your goodness clemency, kindness, and beneficence attract those that ar evil, and draw them gently to a better state, then hav you vanquished the evil by your goodness.

This kind of contending with evil men was alone used by those first soldiers in the Church, who fought under th banner of Christ and conquered gloriously. And St. Paul in his wisdom perceiving the force and power of goodnes to be such, sent this golden maxim to the Romans; namely Be not overcome of evil, but overcome evil with good.

Erasmus, born in 1467, came as a poor schola about thirty years old to learn Greek at Oxfor when he established friendship with John Colet an Thomas More. In 1506, aged thirty-nine, he visite Italy, and obtained from Julius II. a release from th

monastic vows which had been forced upon him in his youth. In 1510 he returned to England, and was for a time at Cambridge, where Fisher had invited him to take the office of Lady Margaret Professor of Divinity. He lodged then in Queen's College. In 1514 he went to Brabant, invited by Charles V., as councillor, with a salary of two hundred florins. He was there in 1516, the year before Martin Lutherwho was sixteen years younger than Erasmus-began his effectual work as a reformer by affixing his ninety-five theses against indulgences to the church door at Wittenberg.

A new activity of thought had already been directed to the Bible text. In 1502 the movement had begun in Spain with the Archbishop of Toledo, the pious Ximenez, not then cardinal. When Ximenez, a devout Franciscan, became confessor to Queen Isabella of Spain, the secretary of King Ferdinand wrote to his friend Peter Martyr, "A man of great sanctity has come from the depths of a lonesome solitude; he is wasted away by his austerities, and resembles the ancient anchorites, St. Paul1 and St. Hilarion." He became Provincial of the Franciscans in Old and New Castile, and zealously set about a reformation of the corruptions that had spread among them in Spain as elsewhere. In 1495 Ximenez was made Archbishop of Toledo. In that office he kept to his Franciscan vows, avoided pompous robes, and wore only the Franciscan habit. He turned his palace into a quiet monastery, allowed no silver on his table, no luxury in his rooms, ate simplest fare, and went on foot from place to place, except upon long journeys, when he used a mule and rode without retinue as a simple priest. The Pope was scandalised at what he heard of this, and bade the archbishop conform himself to the dignity of his state of life. He obeyed, but wore under rich clothes his old Franciscan habit, which he mended himself with a needle and thread kept for the purpose. One use made by Ximenez of his archiepiscopal revenues, was in the founding of a university at Alcala, the ancient Complutum. The plans were ready in 1498, the foundation-stone of its chief college was laid in 1500, and in 1508 the university was opened with a full staff of professors, many of whom were employed in carrying out the design of Ximenez to secure the best attainable text of the Scriptures. He said on this subject, "No translation can fully and exactly represent the sense of the original, at least in that language in which our Saviour himself spoke. The manuscripts of the Latin Vulgate differ so much one from another that one cannot help suspecting some alteration must

1 Paul, the first hermit, was the son of rich parents in the Lower Thebaid; he became an orphan at fifteen, and at twenty-two fled from persecution to the desert, where he lived in a cave to the age of 113; dying A.D. 341. He is said to have lived on dates to the age of fiftythree, and for the rest of his life to have had his daily bread miraculously brought him by a raven. It was said also that two lions dug his grave. Hilarion, born near Gaza about A.D. 291, became a Christian at Alexandria; went into the desert to seek St. Anthony (who buried Paul in the grave dug for him by the lions); then Hilarion returned to Palestine, and established monasticism in the deserts there.

2 The Latin version of the Scriptures used by the Church of Rome was called (from the Latin vulgata, for public use) the Vulgate. It was chiefly the work of St. Jerome.

have been made, principally though the ignorance and the negligence of the copyists. It is necessary, therefore (as St. Jerome and St. Augustine desired), that we should go back to the origin of the sacred writings, and correct the books of the Old Testament by the Hebrew text, and those of the New Testament by the Greek text. Every theologian should also be able to drink of that water which springeth up to eternal life at the fountain-head itself. This is the reason, therefore, why we have ordered the Bible to be printed in the original language with different translations. To accomplish this task, we have been obliged to have recourse to the knowledge of the most able philologists, and to make researches in every direction for the best and most ancient Hebrew and Greek manuscripts. Our object is, to revive the hitherto dormant study of the sacred Scriptures." The plan was conceived in 1502; the first part of the work-known, from Complutum, the Latin name of Alcala, as the Complutensian Polyglot-appeared in 1514. It contained the New Testament in the Greek text and the Vulgate. The following volumes contained the Pentateuch in Hebrew, Chaldee, Greek, and three Latin translations, and so forth. After the Pentateuch there was no Chaldee text to give, and the number of versions given varied necessarily in different parts of the work. The printing of the whole in six folios was completed in 1517, four months before the death of Ximenez in November of that year.

While this was in progress, Erasmus also was at work on a revision of the Greek text of the New Testament, which he published in 1516, with a new Latin version correcting errors of the Vulgate. In

that none could reasonably be cut off from a blessing as much meant for all as baptism or the sacraments. The common mechanic is a true theologian when his hopes look heavenward; he blesses those who curse him, loves the good, is patient with the evil, comforts the mourner, and sees death only as the passage to immortal life. If princes practised this religion, if priests taught it instead of their stock erudition out of Aristotle and Averroes, there would be fewer wars among the nations of Christendom, less private wrath and litigation, less worship of wealth. "Christ," added Erasmus, "says, 'He who loves me keeps my commandments.' If we be true Christians, and really believe that Christ can give us more than the philo sophers and kings can give, we cannot become too familiar with the New Testament."

When Erasmus was thus working and thinking, he had Thomas More by his side, for More was sent in 1516, with Cuthbert Tunstal, on an embassy to Brussels, and then lodged under the same roof with his friend. It was in this year that he wrote his "Utopia," which dealt in a spirit closely akin to that of Erasmus with the ambition of princes and the false notes in man's life as it was then. More, born in 1478, the son of a judge, and himself trained to the law, had showed a rare vivacity of mind as a boy placed in the household of Cardinal Morton; he had been, at twenty, one of the Greek scholars at Oxford, with an aspiration for the highest purity of life. incurred afterwards the displeasure of Henry VII., but was in high favour for his wit with Henry VIII., though he had no sympathy with the king's appetite for foreign war. Of his Latin "Utopia" some account will be given in another volume. Here we take a few sentences translated from the chapter on the

RELIGION OF THE UTOPIANS.

He

Those among them who have not received our religion, do not fright any from it, and use no one ill that goes over to it; so that all the while I was there, one man only was punished on this occasion. He being newly baptized, did, notwithstanding all that we could say to the contrary, dispute publicly concerning the Christian religion, with more zeal than discretion; and with so much heat, that he not only preferred our worship to theirs, but condemned all their rites as profane; and cried out against all that adhered to them, as impious and sacrilegious persons, who were to be damned to everlasting burnings. Upon his having frequently preached in this manner, he was seized, and after trial, he was con

demned to banishment, not for having disparaged their

religion, but for his inflaming the people to sedition: for this is one of their most ancient laws, that no man ought to be punished for his religion. At the first constitution of their Government, Utopus having understood, that before his coming among them, the old inhabitants had been engaged in great quarrels concerning religion, by which they were so divided among themselves, that he found it an easy thing to conquer them, since instead of uniting their forces against him, every different party in religion fought by themselves: after he had subdued them, he made a law that every man

might be of what religion he pleased, and might endeavour to draw others to it by the force of argument, and by amicable and modest ways, but without bitterness against those of other opinions; that he ought to use no other force but that

of persuasion, and was neither to mix with it reproaches nor violence; and such as did otherwise were to be condemned to banishment or slavery.

In 1517, on the 31st of October, Martin Luther, then an Augustinian monk, and a Professor at the University of Wittenberg, affixed to a church door his ninety-five Theses against Indulgences. John Tetzel had been trading actively in his town with the Pope's Indulgences, to raise money for the building of St. Peter's and a crusade against the Turks. He had said that when one of his customers dropped a penny into the box for a soul in purgatory, as soon as the money chinked in the chest the soul flew up to heaven. John Huss (whose name meant "goose") had said, a hundred years before, when condemned for his faith, "To-day you burn a goose; a hundred years hence a swan shall arise whom you will not be able to burn." That prophesied the advance of irrepressible thought. Luther was reasoned with in vain by his spiritual superiors. The papal legate, Cajetan, foiled by a firm placing of Scripture above the Pope when he sought to bring Luther to reason, said, "I will not speak with the beast again; he has deep eyes, and his head is full of speculation." It is said by a Romanist biographer, Audin, that when Luther, in 1521, was on his way to the Diet of Worms, where he maintained his cause before the assembled cardinals, bishops, and princes of Germany, as the towers of Worms came in sight he stood up in his carriage and first chanted his famous hymn, "Eine feste Burg ist unser Gott" ("A mighty stronghold is our God"), which Audin calls the "Marseillaise" of the Reformation. Luther, while combating against the Pope, who had forced him into an antagonism made violent by fervour of his zeal, busied himself actively with the work of giving the Bible in their own tongue to the German people. Luther's translation of the New Testament in German appeared in 1522.

In England, William Tyndale, who was of about Luther's age, stirred by Luther's example, was then impelled to work on his translation of the New Testament into English. He was an Oxford graduate living as tutor in the house of a Gloucestershire gentleman, when he translated the "Enchiridion" of Erasmus, which argued that the Christian warrior is best armed by the Christian life. Tyndale had also taken interest in all he heard of Luther, and when arguing with a Worcestershire clergyman, who showed himself ill-read in his Latin Bible, said, "If God spare my life, ere many years I will cause that a boy that driveth the plough shall know more of the Scripture than thou dost." He went to London in 1523; failed to obtain a place in the household of Cuthbert Tunstal, then newly made Bishop of London, but was received by Humphrey Monmouth a rich draper, in whose house part of his translation of the New Testament was made. Then Tyndale lef England for Hamburg, where he was aided by th English merchants, and in 1525 secretly printe 3,000 copies of his translation of the New Testamen into English. A second edition was soon after wards printed at Worms, and the first copies of