It is one of the great points of Luther's character, that he did not suffer any foresight of consequences to himself to affect his judgment and zeal for inquiry in one way or another. His mind was now dislodged from that traditional veneration on which the influence of the church depended. It was not that he was denounced and threatened, but because a rapid advance of light was taking place within him, that he began to reject the authority of the church, to treat the Pope as an erring and misguided man, and to respect nothing as sacred except so far as it was sanctioned by the word of God. In this spirit he wrote to the Holy Father with a simplicity of kindness which must have been more vexatious to that potentate than the sternest resistance to his will. "Dear Leo, I think of thee as Daniel in the pit." "O hapless Leo, to sit on that accursed throne! I speak the truth to thee, for I desire thy good." This language from a subject, however affectionate, was any thing but courtly and conciliating; and as soon as the election of emperor had been decided against the Elector and in favor of Charles the Fifth of Spain, the Pope sent forth the bull of excommunication, which, as is not unusual with curses, came back on his own head. But the day for such things was over; the spell of papal authority was broken. Though Luther's books were burnt at Rome, the bull and the books of the canon law were burnt at Wittemberg, and no man could see why the demonstration of censure in the one case was stronger than in the other. In a single year, the great head of the church had dwindled to a temporal prince; just so far as strength or policy would avail, his power would reach; beyond that narrow limit, it was no longer able to go.

There is no passage in all history which more disposes one to stand still and ponder than this. It is an example of the clear discernment and efficient application of a Christian principle, that of justification by faith; in the mechanical form of a doctrine, or stated as a Scriptural proposition, changes might have been rung upon it for ages without bringing out its hidden glory and power. But when Luther had once taken the Scriptures to his heart, as he did in the solitude and silence of the cloister, this truth, breaking through the words in which it was folded, seemed to spread and deepen till it covered the whole ground of Christian duty and filled up all his soul. Applied to indulgences, it made manifest that no

human authority could absolve from the consequences of transgression, and it was delusion to believe that any thing but repentance and reform could bring the wanderer home to God. Considered in reference to human obligations, it made clear that the quick and active conscience, divinely enlightened by the Scriptures, must be sacredly followed, let men say what they will. If any authority comes in conflict with that of Heaven, the mortal must yield to the immortal, this world in every thing give place to the other. Both with respect to civil and religious obedience, it establishes the maxim, that "the Lord is our judge, our lawgiver, and our king." No power can stand between us and Heaven; and whoever allows himself to be turned from his religious duty by any human pretension is like the seaman who mistakes clouds for headlands, and the fog-bank for a rocky shore. It is wonderful to see how one of those principles of the gospel, when received in the living letter, illuminates every region of the soul, and casts light so broad and far on the way of life, that no one can wander, if the heart is only true. We must confess, that, to our apprehension, the wonderful effects which follow the application of these Christian principles to human affairs afford the strongest evidence of the inspiration of the book in which they are found; for no suggestions of genius, no results of thought and study, have ever come within measurable distance of the power which resides in these intimations of the word of God.

Hardly had Charles become emperor of Germany, before he summoned Luther to appear before the Diet at Worms, giving him a safe-conduct for the way. For himself, he seemed to care little about the reform; but in his wars with ambitious rivals, he thought it necessary to have Rome on his side. Beyond this mark he does not seem to have cared to go; though the Spaniards, thinking they understood the wishes of their master, treated Luther with injury and disdain. The Reformer is described by a contemporary who saw him at this time, as a man of middle size, extremely emaciated, with a clear and penetrating voice; of easy and pleasant manners, entirely without severity or pride; so far from putting on the air of a martyr, he was cheerful and good-humored in all his intercourse with others. But he was fixed and unflinching in his determinations. Friends and foes both urged him not to appear before the Diet ; a warning was trans

mitted through the emperor's confessor, that, if he did, he would be burned alive; but he made his memorable reply, signifying that nothing should prevent him, and went on in the simplicity of his heart. His appearance before the assembly was collected and commanding; in his powerful defence, he said, that he could not defer to popes nor councils, for they were but fallible men; but he was ready to recant, if any one would convince him that he was wrong. Till then, his conscience was a prisoner to God's word. "Here I stand; I cannot do otherwise, so help me God!" Leo desired the emperor to violate his pledge of safe-conduct, and the churchmen were earnest to make him an example and a warning. But this would have been too infamous to suit with Charles's honor; and accordingly an edict was published, to take effect when his safe-conduct should have expired, depriving him of all the privileges of a citizen, forbidding any prince to harbour him, and requiring all to seize his person, that he might be dealt with according to the law.

Immediately after this appearance at the Diet, he disappeared, in consequence of the Elector's arrangement, who had him privately conveyed to the castle of Wartburg, to secure him from the machinations of his enemies. Great was the speculation what could have become of him, and there were many fears for his safety; but he soon gave the church to understand that he was still alive, by a succession of severe and powerful writings. But this exertion of mind, while the body was at rest, led on to dyspeptic visions and sorrows, which, as usual in that day, were ascribed to Satan; and surely, if that personage interests himself in such matters, they are precisely the sort of blessing which he would be likely to dispense to men. It was in this retirement, that he is said to have thrown his inkstand at Satan's head, in one of his unwelcome visitations; had the appearance been real, the intruder would doubtless have preferred the effusion in that form rather than in the usual manner from the point of a pen as sharp as Luther's. But the incident only shows how soon, after times of great and active excitement, rest, which is a relief for the moment, leads on to greater internal trouble than weariness and pain can bring. It was not assaults and batteries on his own person, however, but the excesses and dissensions which the enemy was stirring up among his followers, which drove him from his retreat. When he con

ceived that his presence was necessary to prevent confusion, forth he went, fearless as usual, paying no regard to his outlawry, passing through the territory of the Duke of Saxony, his bitter enemy, and at the hazard of displeasing the Elector by departing without his consent. The letter in which he communicated his purpose to that prince is finely illustrative of his character, uniting a grateful sense of kindness with manly independence, and a sort of high indifference to all personal consequences, which can hardly be matched in all the history of man.

"I do not hold the gospel of men, but of Heaven, of our Lord Jesus Christ; and I might well have called myself his servant, and assumed the name of evangelist, as I intend doing henceforward. If I have sought to be examined, it is not that I doubted the goodness of my cause, but through deference and humility alone. Now, seeing that this excess of humility only depreciates the gospel, and that the Devil, if I yield an inch of ground, seeks to take possession of the whole, my conscience compels me to act differently. It is enough, that, to please your Electoral Grace, I have spent a year in retirement. Well does the Devil know that this was through no fears of mine. He saw my heart when I entered Worms. Had that town been filled with devils, I would joyfully have flung myself into it. Now, Duke George cannot even pass for a devil; and I leave it to your Electoral Grace whether it would not be offensive to the Father of all mercy, who bids us put our trust in Him, to fear the anger of this duke? Did God summon me to Leipsic, his capital, as He summons me to Wittemberg, I would thither (forgive the silly expression), though it should rain Duke Georges nine days on end, and each nine times more furious than he. . . . He takes Jesus Christ, then, for a man of straw. The Lord may bear with this for a time, but not always. No more will I conceal from your Electoral Grace that I have more than once besought God with tears to be pleased to enlighten the duke; and I will do so once more with all zeal, but it shall be for the last time. I also beg your Grace's own prayers, and that you would order prayers to be put up, to the end that we may turn away from him, if God so please, that fearful judgment. which, alas! threatens him each day more nearly. I write this to apprize you that I am on my way to Wittemberg, under a higher protection than that of the Elector; so that I have no intention of asking your Grace's support. Nay, I even believe I shall be a better protection to the Elector than the Elector to me; and did I think that I had to trust to him, I should stay my steps. The sword is powerless here. God must act without man's interfer

ence. He, in whom faith most abounds, will be the most efficacious protector; and, as I feel your Grace's faith to be still weak, I can by no means recognize in you him who is to protect and save me. Your Electoral Grace asks me what you are to do under these circumstances, thinking you have done little hitherto. I answer, with all submission, that your Grace has done only too much, and that you should do nothing. God desireth not all this uneasiness and turmoil about His cause; but that we should trust in Him alone. If your Grace entertain this faith, you will reap peace and security; if not, I at least will rest in faith, and shall be obliged to leave to your Grace the torment with which God punishes unbelievers. Since, then, I decline complying with your Grace's exhortations, you will be justified before God, if I am taken or am put to death. And, before men, it is my wish your Grace should act as follows: That you be obedient to authority like a good Elector, allow the emperor to rule in his states conformably with the laws of the empire, and forbear from resisting any power which shall attack my liberty or my life; for no one ought to disarm authority or resist it, save Him who has instituted it; else 't is revolt, and against God. I only hope that they will have sense enough to discern that your Electoral Grace is too high in place to turn my jailer; so that, if you leave the doors open and insist on the recognition of the safe-conduct, should they come to seize me, you will have satisfied the calls of obedience. On the contrary, if they are unreasonable enough to order your Grace yourself to lay hands on me, I will so manage that you shall suffer on my account no prejudice in body, goods, or soul. I will explain myself, if necessary, more at length another time. I forward this, for fear of your Grace's being distressed at hearing of my arrival; for, as a Christian, I ought to comfort every one and harm none. If your Grace had faith, you would behold the wondrous things of God; but if you yet have it not, you have yet seen nothing. Let us love and glorify God for ever. Amen. Written at Borna, with my guide by me, Ash Wednesday (March 5th), 1522. Your Electoral Grace's most humble servant, MARTIN LUTHer.”

As soon as Luther had suppressed by his eloquence and moral power those wild factions which grew out of a misapprehension of the truths which he taught, he enjoyed the opportunity of holding a controversy with a crowned head, if so it may be called, when the head was by no means the most efficient part of the system; we mean with Henry the Eighth, who undertook the cause of Rome, and, to prevent his claiming something more substantial, was called by the