In order to make the “beginning of the business” plain to all he goes on to relate to the whole world, how, as a young Doctor in 1517, relying on the Pope’s approval, he had raised his voice in protest against the “shamelessness” of the indulgence-preachers; how, when his small outcry passed unheeded, he had published the indulgence-theses and, then, in the “Resolutions,” “for the Pope’s own sake,” had advocated works of neighbourly charity as preferable to indulgences. Here was the cause of all the world’s hostility! His teaching was alleged “to have disturbed the course of the heavenly spheres and to be setting the world in flames. I was delated to the Pope and then summoned to Rome; the whole might of Popery was up in arms against poor me.” He records his trial at Augsburg, the intervention of Miltitz and the Leipzig Disputation, but records it in a way all his own. At that date he already knew almost the entire Bible by heart and “had already reached the beginning of the knowledge and faith of Christ, to wit, that we are saved and justified, not by works, but by faith in Christ, and that the Pope is not the head of the Church by right Divine; but I failed to see the inevitable consequence of all this, viz. that the Pope must needs be of the devil.” Like the “blameless monk” that he was, his only trouble in life was his keen anxiety as to whether God was gracious to him and whether he could “rest assured that he had conciliated Him by the satisfaction he had made.” The words of the Bible on the justice of God had angered him because he had erroneously taken this to mean His punitive justice instead of the justice whereby God makes us just. Then, when he was setting about his second Commentary on the Psalms (1518-19), amidst the greatest excitement of conscience (“_furebam ita sæva et perturbata conscientia_”) the light from above had dawned on him which brought him to a complete understanding of the Divine justice whereby we are justified. Paul’s words concerning the just man who lives by faith (Rom. i. 17) had then, and only then, become clear to him (through his discovery of the assurance of salvation). After referring to the Diet of Worms he again reverts to his pet subject, viz. the indulgence-controversy: “The affair of the controversy regarding indulgences dragged on till 1520-21; then followed the question of the Sacrament and that of the Anabaptists.”