If you ask me, then, why I am myself departing from a practice which I admit to be so excellent, I fear that I shall give you rather a lame answer. I might say that I know more about the history of the sixteenth century than I know about anything else. I have spent the best years of my life in reading and writing about it; and if I have anything to tell you worth your hearing, it is probably on that subject. Or, again, I might say--which is indeed most true--that to the Reformation we can trace, indirectly, the best of those very influences which I have been describing. The Reformation broke the theological shackles in which men's minds were fettered. It set them thinking, and so gave birth to science. The Reformers also, without knowing what they were about, taught the lesson of religious toleration. They attempted to supersede one set of dogmas by another. They succeeded with half the world--they failed with the other half. In a little while it became apparent that good men--without ceasing to be good--could think differently about theology, and that goodness, therefore, depended on something else than the holding orthodox opinions. It is not, however, for either of these reasons that I am going to talk to you about Martin Luther; nor is toleration of differences of opinion, however excellent it be, the point on which I shall dwell in these Lectures. Were the Reformation a question merely of opinion, I for one should not have meddled with it, either here or anywhere. I hold that, on the obscure mysteries of faith, every one should be allowed to believe according to his conscience, and that arguments on such matters are either impertinent or useless. But the Reformation, gentlemen, beyond the region of opinions, was a historical fact--an objective something which may be studied like any of the facts of nature. The Reformers were men of note and distinction, who played a great part for good or evil on the stage of the world. If we except the Apostles, no body of human beings ever printed so deep a mark into the organisation of society; and if there be any value or meaning in history at all, the lives, the actions, the characters of such men as these can be matters of indifference to none of us. We have not to do with a story which is buried in obscure antiquity. The facts admit of being learnt. The truth, whatever it was, concerns us all equally. If the divisions created by that great convulsion are ever to be obliterated, it will be when we have learnt, each of us, to see the thing as it really was, and not rather some mythical or imaginative version of the thing--such as from our own point of view we like to think it was. Fiction in such matters may be convenient for our immediate theories, but it is certain to avenge itself in the end. We may make our own opinions, but facts were made for us; and if we evade or deny them, it will be the worse for us.