The Church’s teaching; origin of Luther’s new ideas to be sought in his early dislike for the “Little Saints” and their doings; the perils of his theory; on the fear of God as a motive for action. Augustine summoned as a witness on Luther’s behalf; the witness discarded by Melanchthon and the Pomeranians; Augustine’s real view; the new doctrine judged by 16th-century Protestants; Luther’s utterances in favour of good works; what charity meant in the Middle Ages; Luther on the hospitals of Florence _pages_ 449-481 5. OTHER INNOVATIONS IN RELIGIOUS DOCTRINE. Luther no systematic theologian. The _regula fidei_; Harnack on Luther’s inconsequence; Paulsen on “Pope Luther.” Luther’s teaching on the sacraments; on infant-baptism and the faith it requires; liberal Protestants appeal to his principles against the “magical” theory of Baptism; penance an extension of baptism. Luther’s teaching on the Supper; Communion merely a means of fortifying faith; Impanation versus Transubstantiation; theory of the omnipresence of Christ’s body; Luther’s stead-fastness in his belief in the Real Presence. Attitude towards the invocation of the Saints, particularly of the Blessed Virgin. His views on Purgatory _pages_ 482-506 6. LUTHER’S ATTACK ON THE SACRIFICE OF THE MASS. The place of this sacrifice in the Church previous to Luther’s time; Luther’s first attacks; the Mass suppressed at Wittenberg; his “Von dem Grewel der Stillmesse”; Eck’s reply; Luther undertakes to prove that the priests’ attachment to the Mass is based merely on pecuniary grounds; connection between his attack on the Mass and his theory as a whole. His work on the “Winkle-Mass”; his dispute with the devil; his defence of his work on the “Winkle-Mass”; Cochlæus replies; Luther’s references to the Mass in his familiar talks, and in his Schmalkalden “Artickel”; a profession of faith in the Real Presence _pages_ 506-527 VOL. IV. THE REFORMER (II) LUTHER CHAPTER XXI PRINCELY MARRIAGES 1. Luther and Henry VIII of England. Bigamy instead of Divorce IN King Henry the Eighth’s celebrated matrimonial controversy the Roman See by its final decision was energetically to vindicate the cause of justice, in spite of the fear that this might lead to the loss of England to Catholicism. The considered judgment was clear and definite: Rather than countenance the King’s divorce from Queen Catherine, or admit bigamy as lawful, the Roman Church was prepared to see the falling away of the King and larger portion of the realm.[1]