The case of Carlstadt worthy of notice—His difficulty with Luther respecting the Epistle of James—His boldness in standing with Luther against the pope—What Carlstadt did during Luther’s captivity—How far he came under fanaticism—Who acted with Carlstadt in the removal of images from the churches, the suppression of masses, and the abolition of the law of celibacy—Luther on returning restored the mass and suppressed the simple ordinance of the supper—Carlstadt submitted to Luther’s correction—After two years, Carlstadt felt constrained to oppose Luther respecting the supper—The grounds of their difference respecting the Reformation—Luther said Christ’s flesh and blood were literally present IN the bread and wine—Carlstadt said they were simply represented by them—The controversy which followed—Carlstadt refuted by banishment—His cruel treatment in exile—He was not connected with the disorderly conduct of the Anabaptists—Why Carlstadt has been so harshly judged—D’Aubigné’s estimate of this controversy—Carlstadt’s labors in Switzerland—Luther writes against him—Luther and Carlstadt reconciled—D’Aubigné’s estimate of Carlstadt as a scholar and a Christian—Carlstadt a Sabbatarian—Wherein Luther benefited Carlstadt—Wherein Luther might have been benefited by Carlstadt. It is worthy of notice that at least one of the reformers of considerable prominence—Carlstadt—was a Sabbatarian. It is impossible to read the records of the Reformation without the conviction that Carlstadt was desirous of a more thorough work of reformation than was Luther. And that while Luther was disposed to tolerate certain abuses lest the Reformation should be endangered, Carlstadt was at all hazards for a complete return to the Holy Scriptures. The Sabbatarian principles of Carlstadt, his intimate connection with Luther, his prominence in the early history of the Reformation, and the important bearing of Luther’s decision concerning the Sabbath upon the entire history of the Protestant church, render the former worthy of notice in the history of the Sabbath. We shall give his record in the exact words of the best historians, none of whom were in sympathy with his observance of the seventh day. The manner in which they state his faults shows that they were not partial toward him. Shortly after Luther began to preach against the merit of good works, his deep interest in the work of delivering men from popish thralldom led him to deny the inspiration of some portion of those scriptures which were quoted against him. Dr. Sears thus states the case:— “Luther was so zealous to maintain the doctrine of justification by faith, that he was prepared even to call in question the authority of some portions of Scripture, which seemed to him not to be reconcilable with it. To the Epistle of James, especially, his expressions indicate the strongest repugnance.”[986]