Reply—Hochstraten—Eck—'The Obelisks'—'The Asterisks,'

235   CHAP. X. Popular Writings—Lord's Prayer—Sermon on Repentance, 244   CHAP. XI. Apprehensions of Luther's Friends—Journey to Heidelberg—Bibra—The Palatinate Castle—The Paradoxes—Bucer—Brentz—Snepf—The Old Professor, 249     BOOK FOURTH. LUTHER BEFORE THE LEGATE.   CHAP. I. 'Solutions'—Leo X—Luther to the Bishop—To the Pope—To the Vicar-General—Rovere to the Elector—Discourse on Excommunication, 258   CHAP. II. Diet of Augsburg—The Emperor to the Pope—Luther cited to Rome—Luther's Peace—Intercession of the University—Papal Brief—The Pope to the Elector, 266   CHAP. III. Schwarzerd—His Wife—Philip Melancthon—His Genius—His Studies—Call to Wittemberg—Leipsic—Parallel between Luther and Melancthon—Education, 273   CHAP. IV. Luther and Staupitz—Order to Appear—Luther's Departure for Augsburg—Weimar—Nuremberg, 280   CHAP. V. Arrival at Augsburg—De Vio—Serra-Longa—Safe-Conduct—Luther to Melancthon, 285   CHAP. VI. First Appearance—Conditions of Rome—Propositions to Retract—Luther's Reply—Impressions on both Sides—Arrival of Staupitz, 293   CHAP. VII. Communication to the Legate—Second Appearance—Luther's Declaration—The Legate's Reply—The Legate's Volubility—Luther's Request, 299   CHAP. VIII. Third Appearance—Treasury of Indulgences—Humble Request—Legate's Rage—Luther Retires, 303   CHAP. IX. De Vio and Staupitz—Staupitz and Luther—Luther and Spalatin Communion—Departure of Staupitz and Link—Luther to Cajetan—Luther's Departure—Appeal to the Pope, 307   CHAP. X. Luther's Flight—Luther's Wish—The Legate to the Elector—The Elector to the Legate—Prosperity of the University, 316   CHAP. XI. Thoughts of Departure—Adieus to the Church—Critical Moment—Luther's Courage—Discontentment at Rome—Papal Bull—Appeal to a Council, 321

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PREFACE TO THE LAST EDITION.

My purpose is not to write the history of a party, but that of one of the greatest revolutions which has taken place among men—the history of a mighty impulse which was given to the world three centuries ago, and the influence of which is still, in our day, every where perceived. The history of the Reformation is different from the history of Protestantism. In the former, every thing bears testimony to a revival of human nature, to a transformation, social and religious, emanating from God. In the latter are too often seen a remarkable degeneracy from primitive principles, party intrigue, a sectarian spirit, and the impress of petty private feelings. The history of Protestantism might interest none but Protestants; the history of the Reformation is for all Christians, or rather all men.

The historian has a choice in the field in which he is to labour. He may describe the great events which change the face of a people, or the face of the world; or he may narrate the calm and progressive course, whether of a nation, the Church, or mankind, which usually follows great social changes. Both fields of history are highly important; but the preference, in point of interest, seems due to those epochs which, under the name of Revolutions, introduce a nation or society at large to a new era and a new life.

Such a transformation I have attempted to describe with very humble powers, hoping that the beauty of the subject will compensate for my want of ability. In styling it a Revolution, I give it a name which in our day is in discredit with many, who almost confound it with revolt. This is a mistake. A revolution is a change which takes place in the world's affairs. It is something new evolved (revolvo) from the bosom of humanity; and, indeed, before the end of the last century, the term was oftener used in a good than a bad sense. They spoke of "a happy," a "marvellous" revolution. The Reformation being a re-establishment of the principles of primitive Christianity, is the opposite of a revolt. For that which behoved to revive it was a regenerating—for that which must always subsist, a conservative movement. Christianity and the