Goethe tells us that Luther was the architect of modern German language and literature, and stamped himself into the whole national life.

Luther was an anarchist, and therefore a dreamer.

Wyclif represented universities and learned men; Luther was the oracle of the people.

Luther was the first moralist who broke with any effectiveness through the crust of all this naturalistic self-sufficiency, thinking (and possibly he was right) that Saint Paul had done it already.

But dearest Luther was a translator; he could not, must not, see this.

Patres, quamquam sæpe errant, tamen venerandi propter testimonium fidei.' Although I learn from all this chapter, that Luther was no great Patrician, (indeed he was better employed), yet I am nearly, if not wholly of his mind respecting the works of the Fathers.

Luther was a poet and musician; but the same talent existed not in his followers.

A Luther and Goethe may be the puppets pitted in a contest of culture against Maeterlinck and Victor Hugo.

Luther in those days was a star lying low in the gray horizon of a yet unawakened dawn.

That Luther had ever been a Romanist was perfectly wonderful, even in the eyes of Vito Viti.

Luther himself was originally a mystic, with a high appreciation of Tauler and Thomas à Kempis, and published in 1518 that attractive little book by an anonymous Frankfort author, the German Theology.

Had he understood the nature and symptoms of indigestion together with the detail of subjective seeing and hearing, and the existence of mid-states of the brain between sleeping and waking, Luther would have been a greater philosopher; but would he have been so great a hero?

Wyclif was beyond his age; Luther was the impersonation of its passions.

In this as in almost all other qualities of a preacher of Christ, Luther after Paul and John is the great master.

Martin Luther, also, is a fearless lover of the truth; but he is disposed to find excuses for a lie told with a good end in view, although he refrains from asserting that even the best disposed lie lacks the element of sinfulness.

Luther himself was originally a mystic, with a high appreciation of Tauler and Thomas à Kempis, and published in 1518 that attractive little book by an anonymous Frankfort author, the German Theology.

Luther was just the man for his work.

But Luther was not a Lutheran.

ERFURT (72), a town in Saxony, on the Gera, 14 m. W. of Weimar, formerly capital of Thüringia, and has many interesting buildings, amongst the number the 14th-century Gothic cathedral with its great bell, weighing 13½ tons, and cast in 1497; the monastery of St. Augustine (changed into an orphanage in 1819), in which Luther was a monk; the Academy of Sciences, and the library with 60,000 vols.

Luther and Calvin were great and shining lights in their times, yet they penetrated not into the whole counsel of God.

Luther was hardly a heresiarch for England, though a hobby for Henry VIII.