Thus, on the one hand, Luther's enemies assail him, and on the other, his friends rise up to defend him. "My bark," says he, "floats here and there at the pleasure of the winds, ... hope and fear reign by turns, but what matters it?"[196] Still his mind was not uninfluenced by the marks of sympathy which he received. "The Lord reigns," said he, "and so visibly as to be almost palpable."[197] Luther saw that he was no longer alone; his words had proved faithful, and the thought inspired him with new courage. Now that he has other defenders prepared to brave the fury of Rome, he will no longer be kept back by the fear of compromising the Elector. He becomes more free, and, if possible, more decided. This is an important period in the development of Luther's mind. Writing at this time to the Elector's chaplain, he says, "Rome must be made aware, that though she should succeed, by her menaces, in exiling me from Wittemberg, she will only damage her cause. Those who are ready to defend me against the thunders of the papacy are to be found not in Bohemia, but in the heart of Germany. If I have not yet done to my enemies all that I am preparing for them, they must ascribe it neither to my moderation nor to their tyranny, but to my fear of compromising the name of the Elector, and the prosperity of the university of Wittemberg. Now, that I have no longer any such fears, I will rush with new impetuosity on Rome and her courtiers."[198] [196] "Ita fluctuat navis mea; nunc spes, nunc timor regnat." (L. Ep. i, p. 443.) [197] "Dominus regnat, ut palpare possimus." (Ibid. p. 451.) [198] "Sævius in Romanenses grassaturus".... (L. Ep. i, p. 465.) [Sidenote: FRUITS OF FAITH. FAITH AND WORKS.] Still Luther's hope was not placed on the great. He had often been urged to dedicate a book to Duke John, the Elector's brother, but had never done it. "I fear," he had said, "that the suggestion comes from himself. The Holy Scriptures must be subservient only to the glory of God's name."[199] Luther afterwards laid aside his suspicions, and dedicated his discourse on good works to Duke John, a discourse in which he gives a forcible exposition of the doctrine of justification by faith, a mighty doctrine, whose power he rates far higher than the sword of Hütten, the army of Seckingen, or the protection of dukes and electors. [199] "Scripturam sacram nolim alicujus nomini nisi Dei servire." (Ibid. p. 431.) I would not have sacred Scripture subservient to any name but that of God. "The first, the noblest, the sublimest of all works," says he, "is faith in Jesus Christ.[200] From this work all other works should proceed; they are all the vassals of faith, and from it alone derive their efficacy. [200] Das erste und höchste, alleredelste ... gute Werck ist der Glaube in Christum.... (L. Op. (L.) xvii, p. 394.)