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It flattered as well as stimulated the intellect of the people, and gave them dignity; it gave to the Reformation its popular character; it appealed to the mind and heart of Christendom. It gave consolation to the peasantry of Europe; for no family was too poor to possess a Bible, the greatest possible boon and treasure,--read and pondered in the evening, after hard labors and bitter insults; read aloud to the family circle, with its inexhaustible store of moral wealth, its beautiful and touching narratives, its glorious poetry, its awful prophecies, its supernal counsels, its consoling and emancipating truths,--so tender and yet so exalting, raising the soul above the grim trials of toil and poverty into the realms of seraphic peace and boundless joy. The Bible even gave hope to heretics. All sects and parties could take shelter under it; all could stand on the broad platform of religion, and survey from it the wonders and glories of God. At last men might even differ on important points of doctrine and worship, and yet be Protestants. Religious liberty became as wide in its application as the unity of the Church. It might create sects, but those sects would be all united as to the value of the Scriptures and their cardinal declarations. On this broad basis John Milton could shake hands with John Knox, and John Locke with Richard Baxter, and Oliver Cromwell with Queen Elizabeth, and Lord Bacon with William Penn; and Bishop Butler with John Wesley, and Jonathan Edwards with Doctor Channing.

This idea of private judgment is what separates the Catholics from the Protestants; not most ostensibly, but most vitally. Many are the Catholics who would accept Luther's idea of grace, since it is the idea of Saint Augustine; and of the supreme authority of the Scriptures, since they were so highly valued by the Fathers: but few of the Catholic clergy have ever tolerated religious liberty,--that is, the interpretation of the Scriptures by the people,--for it is a vital blow to their supremacy, their hierarchy, and their institutions. They will no more readily accept it than William the Conqueror would have accepted the Magna Charta; for the free circulation and free interpretation of the Scriptures are the charter of human liberties fought for at Leipsic by Gustavus Adolphus, at Ivry by Henry IV. This right of worshipping God according to the dictates of conscience, enlightened by the free reading of the Scriptures, is just what the "invincible armada" was sent by Philip II. to crush; just what Alva, dictated by Rome, sought to crush in Holland; just what Louis XIV., instructed by the Jesuits, did crush out in France, by the revocation of the Edict of Nantes. The Satanic hatred of this right was the cause of most of the martyrdoms and persecutions of the sixteenth and seventeenth centuries. It was the declaration of this right which emancipated Europe from the dogmas of the Middle Ages, the thraldom of Rome, and the reign of priests. Why should not Protestants of every shade cherish and defend this sacred right? This is what made Luther the idol and oracle of Germany, the admiration of half Europe, the pride and boast of succeeding ages, the eternal hatred of Rome; not his religious experiences, not his doctrine of justification by faith, but the emancipation he gave to the mind of the world. This is what peculiarly stamps Luther as a man of genius, and of that surprising audacity and boldness which only great geniuses evince when they follow out the logical sequence of their ideas, and penetrate at a blow the hardened steel of vulcanic armor beneath which the adversary boasts.

Great was the first Leo, when from his rifled palace on one of the devastated hills of Rome he looked out upon the Christian world, pillaged, sacked, overrun with barbarians, full of untold calamities,--order and law crushed; literature and art prostrate;justice a byword; murders and assassinations unavenged; central power destroyed; vice, in all its enormities, vulgarities, and obscenities, rampant and multiplying itself; false opinions gaining ground; soldiers turned into banditti, and senators into slaves;women shrieking in terror; bishops praying in despair; barbarism everywhere, paganism in danger of being revived; a world disordered, forlorn, and dismal; Pandemonium let loose, with howling and shouting and screaming, in view of the desolation predicted alike by Jeremy the prophet and the Cumaean sybil;--great was that Leo, when in view of all this he said, with old patrician heroism, "I will revive government once more upon this earth; not by bringing back the Caesars, but by declaring a new theocracy, by making myself the vicegerent of Christ, by virtue of the promise made to Peter, whose successor I am, in order to restore law, punish crime, head off heresy, encourage genius, conserve peace, heal dissensions, protect learning; appealing to love, but ruling by fear. Who but the Church can do this? A theocracy will create a new civilization. Not a diadem, but a tiara will I wear, the symbol of universal sovereignty, before which barbarism shall flee away, and happiness be restored once more." As he sent out his legates, he fulminated his bulls and established tribunals of appeal; he made a net-work of ecclesiastical machinery, and proclaimed the dangers of eternal fire, and brought kings and princes before him on their knees. The barbaric world was saved.