Yes, it was a Christian philosopher, a theologian,—­a doctor of divinity, working out in his cell and study, through terrible internal storm and anguish, and against the whole teaching of monks and bishops and popes and universities, from the time of Charlemagne, the same truth which Augustine learned in his wonderful experiences,—­who started the Reformation in the right direction; who became the greatest benefactor of these modern times, because he based his work on everlasting and positive ideas, which had life in them, and hope, and the sanction of divine authority; thus virtually invoking the aid of God Almighty to bring about and restore the true glory of his Church on earth,—­a glory forever to be identified with the death of his Son.  I see no law of progress here, no natural and necessary development of nations; I see only the light and power of individual genius, brushing away the cobwebs and sophistries and frauds of the Middle Ages, and bringing out to the gaze of Europe the vital truth which, with supernatural aid, made in old times the day of Pentecost.  And I think I hear the emancipated people of Saxony exclaim, from the Elector downwards, “If these ideas of Doctor Luther are true, and we feel them to be, then all our penances have been worse than wasted,—­we have been Pagans.  Away with our miserable efforts to scale the heavens!  Let us accept what we cannot buy; let us make our palaces and our cottages alike vocal with the praises of Him whom we now accept as our Deliverer, our King, and our Eternal Lord.”

Thus was born the first great idea of the Reformation, out of Luther’s brain, out of his agonized soul, and sent forth to conquer, and produce changes most marvellous to behold.

It is not my object to discuss the truth or error of this fundamental doctrine.  There are many who deny it, even among Protestants.  I am not a controversialist, or a theologian:  I am simply an historian.  I wish to show what is historically true and clear; and I defy all the scholars and critics of the world to prove that this doctrine is not the basal pillar of the Reformation of Luther.  I wish to make emphatic the statement that justification by faith was, as an historical fact, the great primal idea of Luther; not new, but new to him and to his age.

I have now to show how this idea led to others; how they became connected together; how they produced not only a spiritual movement, but political, moral, and intellectual forces, until all Europe was in a blaze.

Thus far the agitation under Luther had been chiefly theological.  It was not a movement against popes or institutions, it was not even the vehement denunciation against sin in high places, which inflamed the anger of the Pope against Savonarola.  To some it doubtless seemed like the old controversy between Augustine and Pelagius, like the contentions between Dominican and Franciscan monks.  But it was too important to escape the attention of even Leo X., although at first he gave it no thought.  It was a dangerous agitation; it had become popular; there was no telling where it would end, or what it might not assail.  It was deemed necessary to stop the mouth of this bold and intellectual Saxon theologian.