of the haughty friar who rebuked and defied him.  He summoned a consistory of fourteen eminent Dominican theologians, to inquire into his conduct and opinions, and issued a brief forbidding him to preach, under penalty of excommunication.  Yet Savonarola continued to preach, and more violently than ever.  He renewed his charges against Rome.  He even called her a harlot Church, against whom heaven and earth, angels and devils, equally brought charges.  The Pope then seized the old thunderbolts of the Gregories and the Clements, and excommunicated the daring monk and preacher, and threatened the like punishment on all who should befriend him.  And yet Savonarola continued to preach.  All Rome and Italy talked of the audacity of the man.  And it was not until Florence itself was threatened with an interdict for shielding such a man, that the magistrates of the city were compelled to forbid his preaching.

The great orator mounted his pulpit March 18, 1498, now four hundred years ago, and took an affectionate farewell of the people whom he had led, and appealed to Christ himself as the head of the Church.  It was not till the preacher was silenced by the magistrates of his own city, that he seems to have rebelled against the papal authority; and then not so much against the authority of Rome as against the wicked shepherd himself, who had usurped the fold.  He now writes letters to all the prominent kings and princes of Europe, to assemble a general council; for the general council of Constance had passed a resolution that the Pope must call a general council every ten years, and that, should he neglect to assemble it, the sovereign powers of the various states and empires were themselves empowered to collect the scattered members of the universal Church, to deliberate on its affairs.  In his letters to the kings of France, England, Spain, and Hungary, and the Emperor of Germany, he denounced the Pope as simoniacal, as guilty of all the vices, as a disgrace to the station which he held.  These letters seem to have been directed against the man, not against the system.  He aimed at the Pope’s ejectment from office, rather than at the subversion of the office itself,—­another mark of the difference between Savonarola and Luther, since the latter waged an uncompromising war against Rome herself, against the whole regime and government and institutions and dogmas of the Catholic Church; and that is the reason why Catholics hate Luther so bitterly, and deny to him either virtues or graces, and represent even his deathbed as a scene of torment and despair,—­an instance of that pursuing hatred which goes beyond the grave; like that of the zealots of the Revolution in France, who dug up the bones of the ancient kings from those vaults where they had reposed for centuries, and scattered their ashes to the winds.