of moral evidence, or Mr. Hume's assertion is entirely groundless.

"I might add many other considerations to show the unreasonableness of supposing that Luther exposed himself to the rage of the Roman pontiff, to the persecutions of an exasperated clergy, to the severity of such a potent and despotic prince as Charles V., to death itself, and that from a principle of avarice. and ambition. But I have said enough to satisfy every candid mind. Whoever is desirous of knowing more on this subject need only consult 'Histoire du Renouvellement l'Evangile, par Gerdes, tom i, p. 96,' quoted by La Courayer in his translation of the History of the Reformation by Sleidan, tom. i, p. 1; and finally, Letter XI. of L'Enfant's book, entitled, 'Preservatif contre la Reunion avec le Siege de Rome, ou Apologie de notre Separation d'avec ce Siege. Amsterdam, 1723. 4 vols.' This letter is in the first volume, p. 27, and following ones."

Luther has also been accused of harshness, and violence in his language. This has some foundation in truth. But when we consider the times in which he lived, the Church in which he had been reared, we must say, as we have already said in a general sense, that the vestiges of Romanism yet were clinging to him. What could be expected of the humble monk when the holy father himself uses such language as is found in the different documents which proceeded from the holy see?

Take, for example, the one found in our first chapter, issued by Clement VI., commencing:

May God strike him with imbecility and madness; may heayen overwhelm him with its thunders; may the anger of God, with that of St. Peter and St. Paul, fall upon him in this world and in the next."

If anything could stir a man up to severity it would be the spirit in which Luther has been assailed by his adversaries. An extract from Damianus, one

of the first historians of the Jesuits, will show this. He is comparing Luther with Ignatius de Loyola, the founder of the Jesuits.

"In the same year, 1521, Luther, moved by a consummate malice, declared war openly against the Church. Wounded in the fortress of Pampeluna, having become better and as it were stronger from his wound, Ignatius raised the standard in defense of religion.

"Luther attacks the see of St. Peter with insults and blasphemies. Ignatius, as if to undertake his cause, is miraculously cured by St. Peter.

"Luther, subdued by rage, ambition, and lust, quits a religious life. Ignatius, eagerly obeying the call of God, changes from a profane to a religious life.

"Sacrilegious Luther contracts an incestuous marriage with a holy virgin of God. Ignatius binds himself by a vow of perpetual continency.

"Luther contemns all the authority of his superiors. The first precepts of Ignatius, full of Christian humility, are to submit and obey.

"Luther declaims like a fury against the holy see. Ignatius everywhere supports it.

"Luther draws as many from it as he can. Ignatius conciliates and brings back as many to it as he can.

"All Luther's studies and enterprises are directed against it. Ignatius, by a special vow, consecrates his labors, with those of his associates, to it.

"Luther detracts from the veneration and worship of the sacred rites of the Church. Ignatius maintains all veneration for them.

"The sacrifice of the mass, the eucharist, the mother of God, the tutelary saints, the indulgences of the pontiffs, and the things attacked by Luther with such fury, were objects which the industry of Ignatius and his companions was eagerly and continually employed in seeking new modes of celebrating.

"To this Luther, the disgrace of Germany, the hog of Epicurus, the destroyer of Europe, the accursed portent of the universe, the abomination of God and men, etc., God, in his eternal wisdom, opposed Ignatius."

CHAPTER VII.

EFFORTS MADE TO INDUCE LUTHER TO RECANTHE IS EXCOMMUNICATED.

WHILE the pope regards with indifference the ninety-five theses of Luther, the minds of the Germans are wonderfully waking up. Leo is soon forced to see that the movement is becoming more formidable than he supposed. He therefore appointed Cardinal Cajetan to try Luther, with instructions either to obtain a recantation from him, or keep him safely until he could be brought to Rome.

Was Luther now to become a martyr, and suffer death as others had done for their piety? He is summoned to Augsburg. He goes, and would probably have soon been on his way a prisoner to Rome, had not his friends obtained for him a safe conduct soon after his arrival, and before he had shown himself to the cardinal.

Urban of Serra Longa, pretending to be his friend waited on him and urged him to be reconciled to the Church, and recant what he had said and written. He told him that the cardinal was favorable to him, and if he would show an humble spirit all would be well. He advised him, when he came into his presence, to conduct himself as coming before a prince of the Church, to prostrate himself with his face to the ground, and when told to rise, to get up upon his knees, and then to wait for further orders before he ventured to stand upright.

In due time Luther appeared before Cajetan, and according to the directions he had received prostrated himself, and when the cardinal told him to rise, he rose to a kneeling posture, until he was told again to rise, and then he stood up. Luther afterward rose above this abject reverence toward the heads of the Church, of whom Christ had said, "Be ye servants." Both of them remained silent for some time. What must have been the impression which the great Reformer then made upon the cardinal? There he stood, as an eloquent historian has described his appearance, with "a coarse, rugged, plebeian face," "with great crags of cheek bones, a wild amount of passionate energy." "But in his dark eyes were floods of sorrow; and deepest melancholy, sweetness, and mystery were all there."*

At last Luther spoke:

"Most worthy father, in obedience to the summons of his papal holiness, and in compliance with the orders of my gracious lord the Elector of Saxony, I appear before you as a submissive and dutiful son of the holy Christian Church, and acknowledge that I have published the propositions and theses ascribed

* Carlyle.

to me. I am ready to listen most obediently to my accusation, and if I have erred, to submit to instruction in the truth."

The cardinal replied:

"My dear son, you have disturbed all Germany by your dispute on indulgences. I understand that you are a very learned doctor in the Holy Scriptures, and that you have many followers. For this reason, if you desire to be a member of the Church, and to find a gracious father in the pope, listen to me. Here are three articles which, by the command of our holy father, Pope Leo X., I have to set before you: First, You must bethink yourself, own your faults, and retract your errors, propositions, and sermons. Secondly, You must promise to abstain in future from propagating your opinions. Thirdly, Bind yourself to behave with greater moderation, and avoid everything that may grieve or disturb the Church."

Luther then made what Cajetan must have considered a very bold request.

"Most holy father, I beg you will show me the pope's brief, by virtue of which you have received. full powers to treat of this matter."

"This request, my dear son, cannot be granted. You must confess your errors, keep a strict watch upon your words for the future, and not return like a dog to his vomit, so that we may sleep without anxiety or disturbance; then, in accordance with the order and authorization of our most holy father, the pope, I will arrange the whole business."

Luther made a still bolder request.

"Condescend then to inform me in what I have

erred."

Cajetan replied:

"Most dear son! here are two propositions that you