When, after his second course of lectures on the Psalms, Luther commenced the publishing of an amended edition he dedicated this, his first effort in biblical exegesis, to the Elector, with a preface in the form of a panegyric couched in the most fulsome language.[748] The Elector, Luther tells him, possessed all the qualities of a good ruler in no common degree; his love of learning not only rendered him immortal himself, but conferred this quality on all those who were permitted to belaud him. Under his rule “pure theology triumphed”; secular rulers had, by promoting learning, taken precedence of spiritual dignitaries, “for the Church’s exuberant riches and her powerful influence did not avail her much.”[749] Would that there were other such temporal princes as Frederick, who, as Staupitz had said, was able to discourse on Holy Scripture as learnedly and acutely as the Pope himself (“_vel sanctissimum et summum pontificem deceret_”); whose utterance bore witness to the “sagacity of his judgment,” filled Luther with love for such a sovereign and made him strong in the defence of Holy Scripture against all Scotists, Thomists, Albertists and Moderns (Nominalists). It was only on account of his opponents, who scoffed at the Bible and wished to replace God’s Word by their own, that he had been induced to quit his beloved solitude and retirement; indeed, he felt quite unworthy to wear the Doctor’s cap which the Prince had so kindly bought for him,[750] and merely did so from obedience; the Prince had been more careful for him than he was for himself, had upheld him in his professorship and not allowed him to suffer expulsion, however much he (Luther) had desired to suffer this at the hands of his enemies. The clever eulogist appears soon to have gained for himself great favour at Court. Barely two months after the letter spoken of, he requests of the sovereign, in the name of his priory, permission “for the monks to build a chamber outside the walls in the moat.” The intention was to erect a privy in the town moat for the use of the monastery, which was situated close to the walls. At the same time he begs that a black _cappa_ (habit) which had been promised him in 1516 or 1517 might now be bestowed upon him, and refers to his dedication of the Psalter as perhaps deserving some such reward; he also asks the Prince to include in his gift a white cloak, which he might perchance have merited by the “Apostle,” i.e. by his Commentary on the Epistle of St. Paul to the Galatians, upon which he was at that time engaged.[751] Such little touches often reveal the spiritual atmosphere in which a man moves, and by which he is influenced, quite as well as more important matters.