upon it was not the arm to strike such blows as would emancipate Christendom. He must see Rome, not as his dreams had painted her, but as her own corruptions had made her. And he must go thither to see her with his own eyes, for he would not have believed her deformity although another had told him; and the more profound the idolatrous reverence with which he approaches her, the more resolute his purpose, when he shall have re-crossed her threshold, to leave of that tyrannical and impious power not one stone upon another.

Luther crossed the Alps and descended on the fertile plains of Lombardy. Those magnificent highways which now conduct the traveller with so much ease and pleasure through the snows and rocks that form the northern wall of Italy did not then exist, and Luther would scale this rampart by narrow, rugged, and dangerous tracks. The sublimity that met his eye and regaled him on his journey had, doubtless, an elevating and expanding effect upon his mind, and mingled something of Italian ideality with his Teutonic robustness. To him, as to others, what a charm in the rapid transition from the homeliness of the German plains, and the ruggedness of the Alps, to the brilliant sky, the voluptuous air, and the earth teeming with flowers and fruits, which met his gaze when he had accomplished his descent!

1

Weary with his journey, he entered a monastery situated on the banks of the Po, to refresh himself a few days. The splendour of the establishment struck him with wonder. Its yearly revenue, amounting to the enormous sum of thirty-six thousand ducats, was all expended in feeding, clothing, and lodging the monks. The apartments were sumptuous in the extreme. They were lined with marble, adorned with paintings, and filled with rich furniture. Equally luxurious and delicate was the clothing of the monks. Silks and velvet mostly formed their attire; and every day they sat down at a table loaded with exquisite and skilfully cooked dishes. The monk who, in his native Germany, had inhabited a bare cell, and whose day's provision was at times only a herring and a small piece of bread, was astonished, but said. nothing.

Friday came, and on Friday the Church has forbidden the faithful to taste flesh. The table of the monks groaned under the same abundance as before. As on other days, so on this there were

1 D'Aubigné, Hist. Reform., vol. i., p. 190. Luth. Opp. (W) xxii. 1468.

dishes of meat. Luther could no longer réfrain. "On this day," said Luther, " such things may not be eaten. The Pope has forbidden them." The monks opened their eyes in astonishment on the rude German. Verily, thought they, his boldness is great. It did not spoil their appetite, but they began to be apprehensive that the German might report their manner of life at head-quarters, and they consulted together how this danger might be obviated. The porter, a humane man, dropped a hint to Luther of the risk he would incur should he make a longer stay. Profiting by the friendly counsel to depart hence while health served him, he took leave, with as little delay as possible, of the monastery and all in it.

Again setting forth, and travelling on foot, he came to Bologna, "the throne of the Roman law." In this city Luther fell ill, and his sickness was so sore that it threatened to be unto death. To sickness was added the melancholy natural to one who is to find his grave in a foreign land. The Judgment Seat was in view, and alarm filled his soul at the prospect of appearing before God. In short, the old anguish and terror, though in moderated force, returned. As he waited for death he thought he heard a voice crying to him and saying, "The just shall live by faith." It seemed as if the voice spoke to him from heaven, so vivid was the impression it made. This was the second time this passage of Scripture had been borne into his mind, as if one had spoken it to him. In his chair at Wittemberg, while lecturing from the Epistle to the Romans, he had come to these same words, "The just shall live by faith." They laid hold upon him so that he was forced to pause and ponder over them. What do they mean? What can they mean but that the just have a new life, and that this new life springs from faith? But faith on whom, and on what? On whom but on Christ, and on what but the righteousness of Christ wrought out in the poor sinner's behalf? If that be so, pardon and eternal life are not of works but of faith: they are the free gift of God to the sinner for Christ's sake.

So had Luther reasoned when these words first arrested him, and so did he again reason in his sick-chamber at Bologna. They were a needful admonition, approaching as he now was a city where endless rites and ceremonies had been invented to enable men to live by works. His sickness and anguish threw him back upon the first elements of life, and the one only source of holiness. He was taught that this holiness is restricted to no soil, to

2 D'Aubigné, Hist. Reform., vol. i., pp. 190, 191.

no system, to no rite; it springs up in the heart where faith dwells. Its source was not at Rome, but in the Bible; its bestower was not the Pope, but the Holy Spirit.

"The just shall live by faith." As he stood at the gates of death a light seemed, at these words, to spring up around him. He arose from his bed healed in body as in soul. He resumed his journey. He traversed the Apennines, experiencing doubtless, after his sickness, the restorative power of their healthful breezes, and the fragrance of their dells gay with the blossoms of early summer. The chain crossed, he descended into that delicious valley where Florence, watered by the Arno, and embosomed by olive and cypress groves, reposes under a sky where light lends beauty to every object on which it falls. Here Luther made his next resting-place.1

The "Etrurian Athens," as Florence has been named, was then in its first glory. Its many sumptuous edifices were of recent erection, and their pristine freshness and beauty were still upon them. Already Brunelleschi had hung his dome the largest in the world-in mid-air; already Giotto had raised his Campanile, making it, by its great height, its elegant form, and the richness of its variously-coloured marbles, the characteristic feature of the city. Already the Baptistry had been built, with its bronze doors which Michael Angelo declared to be "worthy of being the gates of Paradise." Besides these, other monuments and works of art adorned the city where the future Reformer was now making a brief sojourn. To these creations of genius Luther could not be indifferent, familiar as he had hitherto been with only the comparatively homely architecture of a Northern land. In Germany and England wood was then not unfrequently employed in the construction of dwellings, whereas the Italians built with marble.

Other things were linked with the Etrurian capital, which Luther was scholar enough to appreciate. Florence was the cradle of the Renaissance. The house of Medici had risen to eminence in the previous century. Cosmo, the founder of the family, had amassed immense riches in commerce. Passionately fond of letters and arts, he freely expended his wealth in the munificent patronage of scholars and artists. Lovers of letters from every land were welcomed by him and by his son Lorenzo in his superb villa on the sides of Fiesole, and were entertained with princely hospitality. Scholars from the East, learned men from England and the

1 Worsley, Life of Luther, vol. i., p. 60. Michelet, Life of Luther, p. 15; Lond., 1846.

249

north of Europe, here met the philosophers and poets of Italy; and as they walked on the terraces, or gathered in groups in the alcoves of the gardens -the city, the Arno, and the olive and cypress-clad vale beneath them-they would prolong their discourse on the new learning and the renovated age which literature was bringing with it, till the shadows fell, and dusk concealed the domes of Florence at their feet, and brought out the stars in the calm azure overhead. Thus the city of the Medici became the centre of that intellectual and literary revival which was then radiating over Europe, and which heralded a day of more blessed light than any that philosophy and letters have ever shed. Alas, that to Italy, where this light first broke, the morning should so soon have been turned into the shadow of death!

But Florence had very recently been the scene of events which could not be unknown to Luther, and which must have touched a deeper chord in his bosom than any its noble edifices and literary glory could possibly awaken. Just fourteen years (1498) before Luther visited this city, Savonarola had been burned on the Piazza della Gran' Ducca, for denouncing the corruptions of the Church, upholding the supreme authority of Scripture, and teaching that men are to be saved, not by good works, but by the expiatory sufferings of Christ.' These were the very truths Luther had learned in his cell; their light had broke upon him from the page of the Bible; the Spirit, with the iron pen of anguish, had written them on his heart; he had preached them to listening crowds in his wooden chapel at Wittemberg; and on this spot, already marked by a statue of Neptune, had a brother-monk been burned alive for doing the very same thing in Italy which he had done in Saxony. The martyrdom of Savonarola he could not but regard as at once of good and of evil augury. It cheered him, doubtless, to think that in this far-distant land another, by the study of the same book, had come to the same conclusion at which he himself had arrived respecting the way of life, and had been enabled to witness for the truth unto blood. This showed him that the Spirit of God was acting in this land also, that the light was breaking out

2 Lechler bears his testimony to the teaching of Savonarola. He says: "Not only is faith the gift and work of God, but also that faith alone justifies without the works of the law. This Savonarola has clearly, roundly, and fully expressed. He has done so in his exposition of the 31st and 51st Psalms, written in prison. And he quotes from Rudelbach the following words in proof: Hæc fides sola justificat hominem, id est, apud Deum absque operibus legis justum facit'" (Meditationes in Psalmos).-Lechler, vol. ii., p. 542.

upon it was not the arm to strike such blows as would emancipate Christendom. He must see Rome, not as his dreams had painted her, but as her own corruptions had made her. And he must go thither to see her with his own eyes, for he would not have believed her deformity although another had told him; and the more profound the idolatrous reverence with which he approaches her, the more resolute his purpose, when he shall have re-crossed her threshold, to leave of that tyrannical and impious power not one stone upon another.

Luther crossed the Alps and descended on the fertile plains of Lombardy. Those magnificent highways which now conduct the traveller with so much ease and pleasure through the snows and rocks that form the northern wall of Italy did not then exist, and Luther would scale this rampart by narrow, rugged, and dangerous tracks. The sublimity that met his eye and regaled him on his journey had, doubtless, an elevating and expanding effect upon his mind, and mingled something of Italian ideality with his Teutonic robustness. To him, as to others, what a charm in the rapid transition from the homeliness of the German plains, and the ruggedness of the Alps, to the brilliant sky, the voluptuous air, and the earth teeming with flowers and fruits, which met his gaze when he had accomplished his descent!

Weary with his journey, he entered a monastery situated on the banks of the Po, to refresh himself a few days. The splendour of the establishment struck him with wonder. Its yearly revenue, amounting to the enormous sum of thirty-six thousand ducats,' was all expended in feeding, clothing, and lodging the monks. The apartments were sumptuous in the extreme. They were lined with marble, adorned with paintings, and filled with rich furniture. Equally luxurious and delicate was the clothing of the monks. Silks and velvet mostly formed their attire; and every day they sat down at a table loaded with exquisite and skilfully cooked dishes. The monk who, in his native Germany, had inhabited a bare cell, and whose day's provision was at times only a herring and a small piece of bread, was astonished, but said nothing.

Friday came, and on Friday the Church has forbidden the faithful to taste flesh. The table of the monks groaned under the same abundance as before. As on other days, so on this there were

1 D'Aubigné, Hist. Reform., vol. i., p. 190. Luth. Opp. (W) xxii. 1468.

dishes of meat. Luther could no longer refrain. "On this day," said Luther, "such things may not be eaten. The Pope has forbidden them." The monks opened their eyes in astonishment on the rude German. Verily, thought they, his boldness is great. It did not spoil their appetite, but they began to be apprehensive that the German might report their manner of life at head-quarters, and they consulted together how this danger might be obviated. The porter, a humane man, dropped a hint to Luther of the risk he would incur should he make a longer stay. Profiting by the friendly counsel to depart hence while health served him, he took leave, with as little delay as possible, of the monastery and all in it.

Again setting forth, and travelling on foot, he came to Bologna, "the throne of the Roman law." In this city Luther fell ill, and his sickness was so sore that it threatened to be unto death. To sickness was added the melancholy natural to one who is to find his grave in a foreign land. The Judgment Seat was in view, and alarm filled his soul at the prospect of appearing before God. In short, the old anguish and terror, though in moderated force, returned. As he waited for death he thought he heard a voice crying to him and saying, "The just shall live by faith."" It seemed as if the voice spoke to him from heaven, so vivid was the impression it made. This was the second time this passage of Scripture had been borne into his mind, as if one had spoken it to him. In his chair at Wittemberg, while lecturing from the Epistle to the Romans, he had come to these same words, "The just shall live by faith." They laid hold upon him so that he was forced to pause and ponder over them. What do they mean? What can they mean but that the just have a new life, and that this new life springs from faith? But faith on whom, and on what? On whom but on Christ, and on what but the righteousness of Christ wrought out in the poor sinner's behalf! If that be so, pardon and eternal life are not of works but of faith: they are the free gift of God to the sinner for Christ's sake.

So had Luther reasoned when these words first arrested him, and so did he again reason in his sick-chamber at Bologna. They were a needful admonition, approaching as he now was a city where endless rites and ceremonies had been invented to enable men to live by works. His sickness and anguish threw him back upon the first elements of life, and the one only source of holiness. He was taught that this holiness is restricted to no soil, to

2 D'Aubigné, Hist. Reform., vol. i., pp. 190, 191.

upon it was not the arm to strike such blows as would emancipate Christendom. He must see Rome, not as his dreams had painted her, but as her own corruptions had made her. And he must go thither to see her with his own eyes, for he would not have believed her deformity although another had told him; and the more profound the idolatrous reverence with which he approaches her, the more resolute his purpose, when he shall have re-crossed her threshold, to leave of that tyrannical and impious power not one stone upon another.

Luther crossed the Alps and descended on the fertile plains of Lombardy. Those magnificent highways which now conduct the traveller with so much ease and pleasure through the snows and rocks that form the northern wall of Italy did not then exist, and Luther would scale this rampart by narrow, rugged, and dangerous tracks. The sublimity that met his eye and regaled him on his journey had, doubtless, an elevating and expanding effect upon his mind, and mingled something of Italian ideality with his Teutonic robustness. To him, as to others, what in the rapid transition from the h the German plains, and the rugged Alps, to the brilliant sky, the vol and the earth teeming with flowers which met his gaze when he had acco descent!

Weary with his journey, he entered situated on the banks of the Po, to re a few days. The splendour of the struck him with wonder.

1

Its yea

Th

Th

amounting to the enormous sum thousand ducats, was all expended clothing, and lodging the monks. were sumptuous in the extreme. with marble, adorned with painting with rich furniture. Equally luxuriou was the clothing of the monks. Sill mostly formed their attire; and every down at a table loaded with exquisite cooked dishes. The monk who, i Germany, had inhabited a bare cel day's provision was at times only a a small piece of bread, was astonis] nothing.

Friday came, and on Friday the forbidden the faithful to taste flesh. the monks groaned under the same before. As on other days, so on th

1 D'Aubigné, Hist. Reform., vol. i., p. 1 (W) xxii. 1468.

chorm

dishes of meat. Luther could no longer refrain. "On this day," said Luther, "such things may not be eaten. The Pope has forbidden them." The monks opened their eyes in astonishment on the rude German. Verily, thought they, his boldness is great. It did not spoil their appetite, but they began to be apprehensive that the German might report their manner of life at head-quarters, and they consulted together how this danger might be obviated. The porter, a humane man, dropped a hint to Luther of the risk he would incur should he make a longer stay. Profiting by the friendly counsel to depart hence while health served him, he took leave, with as little delay as possible, of the monastery and all in it.

Again setting forth, and travelling on foot, he came to Bologna, "the throne of the Roman law." In this city Luther fell ill, and his sickness was so sore that it threatened to be unto death. To sickness was added the melancholy natural to one who is to find his grave in a foreign land. The Judg ment Seat was in view, and alarm filled his soul at the prospect of appearing before God. In short, the old anguish and terror, though in moderated force,

6. All obsolete words are included.

7. The figurative senses of words are given.

ar

8. Copious References are given to passages on which the ticles are founded, thus constituting the Work an Index to the Bible, as well as a Dictionary of

its contents. 9. THE

order.

ENGRAVINGS

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