The journey was also of the greatest advantage to him in a literary view. Like Reuchlin, Luther availed himself of his residence in Italy to penetrate farther into the knowledge of the Holy Scriptures. He took lessons in Hebrew from a celebrated rabbi named Elias Levita; and thus, at Rome, partly acquired the knowledge of that Divine word under whose blows Rome was destined to fall. But there was another respect in which the journey was of great importance to Luther. Not only was the veil torn away and the sardonic smile, and mountebank infidelity which lurked behind the Roman superstitions, revealed to the future Reformer, but, moreover, the living faith which God had implanted in him was powerfully strengthened. We have seen how he at first entered devotedly into all the vain observances, to which, as a price, the Church has annexed the expiation of sins. One day, among others, wishing to gain an indulgence which the pope had promised to every one who should on his knees climb up what is called Pilate's Stair, the Saxon monk was humbly crawling up the steps, which he was told had been miraculously transported to Rome from Jerusalem. But while he was engaged in this meritorious act, he thought he heard a voice of thunder which cried at the bottom of his heart, as at Wittemberg and Bologna, "_The just shall live by faith._" These words, which had already on two different occasions struck him like the voice of an angel of God, resounded loudly and incessantly within him. He rises up in amazement from the steps along which he was dragging his body. Horrified at himself, and ashamed to see how far superstition has abased him, he flies far from the scene of his folly.[217] [217] Seckend., p. 56. In regard to this mighty word there is something mysterious in the life of Luther. It proved a creating word both for the Reformer and for the Reformation. It was by it that God then said, "Let light be, and light was." It is often necessary that a truth, in order to produce its due effect on the mind, must be repeatedly presented to it. Luther had carefully studied the Epistle to the Romans, and yet, though justification by faith is there taught, he had never seen it so clearly. Now he comprehends the righteousness which alone can stand in the presence of God; now he receives from God himself, by the hand of Christ, that obedience which he freely imputes to the sinner as soon as he humbly turns his eye to the God-Man who was crucified. This is the decisive period in the internal life of Luther. The faith which has saved him from the terrors of death becomes the soul of his theology, his fortress in all dangers, the stamina of his discourse, the stimulant of his love, the foundation of his peace, the spur of his labours, his consolation in life and in death.