should be given to the laity as to the priests.' Even then he regarded as unfounded that idea of sacrifice at the mass which in his later writings he so strenuously denied and combated. At the same time he pointed out the sacrifice which Christendom, and indeed every Christian, must continually offer to God, namely, the sacrifice to God of himself and all that he possesses, offered with inward humility, prayer, and thankfulness. The question as to a change of the elements, which Melancthon had already denied, Luther passed by as an unnecessary subtlety. Lastly, together with the sacrifice supposed to be offered by the priest, he dismissed also the notion of a peculiar priesthood; for with the real sacrifice offered by Christians, as he understood it, all became priests. Instead of the difference theretofore existing between priests and laymen, he would recognise no difference among Christians but such as was conferred by the public ministration of God's word and sacrament. Whilst discoursing in a sermon, in a similar manner, on the inner meaning of baptism, he passed from the vow of baptism to the vow of chastity, so highly prized in the Catholic Church. He admits this vow, but represents the former one as so immeasurably higher and all-embracing, as to deprive the Church of her grounds for attaching such value to the latter. He enlarged on moral and religious life in general in a long sermon 'On Good Works,' which he dedicated early in 1520 to Duke John, the brother of the Elector. In clear and earnest language he explained how faith itself, on which everything depended, was a matter of innermost moral life and conduct, nay, the very highest work conformable to God's will; and further, how that same faith cannot possibly remain merely passive, but, on the contrary, the faithful Christian must himself become pleasing to God, on whose grace he relies, must love Him again, and fulfil His holy Will with energy and activity in all duties and relations of life. These duties he proceeds to explain according to the Ten Commandments. He will not, however, have the conscience further laden with duties imposed by the Church, for which no corresponding moral obligation exists. He turns then with earnest exhortation to rebuke certain common faults and crimes in the public life of his nation, the gluttony and drunkenness, the excessive luxury, the loose living, and the usury, which was then the subject of so much complaint. Against this last practice he preached a special sermon, in which, agreeably with the older teaching of the Church, he spoke of all interest taken for money as questionable, inasmuch as Jesus had exhorted only to lending without looking for a return. The creditor, at any rate, he said, should take his share of the risks to which his capital, in the hands of the debtor, was exposed from accident or misadventure.