Owing to the psychological point of view adopted in this work the author has also been obliged to follow certain rules in the division and grouping. Some sections had to be devoted to the consideration of special points in Luther’s character and in the direction of his mind, manifestations of which frequently belong to entirely different periods of his life. Certain pervading tendencies of his life could be treated of only in the third volume, and then only by going back to elements already portrayed, but absolutely essential for a right comprehension of the subject. Without some such arrangement it seemed impossible to explain satisfactorily his development, and to produce a convincing picture of the man as a whole. Although a complete and lengthy description has been devoted to Luther’s idea of his higher mission (vol. iii., ch. xvi.)—a subject rightly considered of the greatest interest—yet the growth of this idea, its justification, and its various phases, is really being dealt with throughout the work. The thoughtful reader will probably be able to arrive at a decision as to whether the idea was well founded or not, from the historical materials furnished by Luther himself. He will see that the result which shines out from the pages of this book is one gained purely by means of history, and that the mere scientific process is sufficient to smooth the way for a solution of the question; to discuss it from a sectarian standpoint never entered into my mind. The writer’s unalterable principle on this point has been, that in historical studies the religious convictions of the author must never induce him to set aside the stubborn facts of the past, to refuse their full importance to the sources, or pusillanimously to deny the rightful deductions from history. This, however, does not mean that he has imposed on himself any denial of his religious convictions. Just as the convinced Protestant, when judging of historical facts, cannot avoid showing his personal standpoint, and just as the freethinking historian applies his own standard everywhere in criticising events both profane and religious, so the Catholic too must be free to express his opinion from the point of view of his own principles as soon as the facts have been established. The unreasonableness and impossibility of writing a history from which personal convictions are entirely absent has been recognised by all competent authorities, and, in a subject like that here treated, this is as plain as day. Such an artificial and unreal history of Luther would surely be dreary and dull enough to frighten anyone, apart from the fact that Luther himself, whose fiery nature certainly admitted nothing of indifference, would be the first to protest against it, if he could.