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when in the evening a tremendous storm burst and flooded the roads. Two young Swiss, who were journeying in the same direction, hastened to reach a shelter in the city of Jena. They had studied at Basel, and the great reputation of Wittemburg was attracting them to that university. When the weary and dripping pedestrians, John Kessler, of St. Gall's, and his companion, entered the town, they found it in the hey-day of the carnival: it was Shrove Tuesday; dances, maskings, and gay cheer occupied all the inhabitants of Jena, and in no im could the travellers find a place. At last they were advised to go to the Black Bear, before the city gate. They made their way plight, and were well received by the landlord. They sat down beside the half-opened door of the public room, ashamed to enter in the state to which the storm had reduced them. At one of the tables a man was seated alone, in the dress of a knight, with a red cap; a book was open before him, and he seemed to read it with great attention. Hearing the two young men, this person raised his head, saluted them affably, and invited them to come and seat themselves at the table with him; then offering them a glass of beer, and alluding to their accent, he said, “ You are Swiss, I perceive, and from what canton ?” . From St. Gall." "If you go to Wittemburg, you will find a countryman of yours there, Dr. Schurff. Emboldened by the stranger's courtesy, they said, “Fair sir, could you tell us where Martin Luther is now.?" " I know for certain,' the knight replied, " that Luther is not at Wittemburg, but he will shortly be there. Philip Melancthon is there. Study Greek and Hebrew that you may well understand holy writ.” “ If God spares our lives,” said one of the students, we will not return home without having seen and heard Dr. Luther, for it is on his account we have undertaken this long journey. We know that he wishes to overthrow the priesthood and the mass; and as our parents have designed us from our childhood for the sacred office, we should like to know on what grounds he rests his project.” The knight was silent for a moment, and then said, “ Where have you studied till now ?” " At Basel.” “Is Erasmus, of Rotterdam, still there? What is he doing?" They answered these questions, and then there was another pause.

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it not strange,” they said to themselves, “ that this knight talks to us of Schurff, Melancthon, and Erasmus, and of the necessity of our learning Greek and Hebrew.”

My friends,” said the stranger on a sudden, “what do they think of Luther in Switzerland ?” Sir," replied Kessler,“ opinions are very much divided about him there, as everywhere else. Some cannot sufficiently extol him, and others condemn him as an abominable heretic.” the priests no doubt,” said the stranger.

The knight's affability had set the two Swiss quite at their ease; they felt a great curiosity to know what was the book he had been reading when they came in. The knight had closed it, and laid it down down before him. Kessler's companion made so bold as to take it up. What was the amazement of the student! The Psalms in Hebrew! The young man instantly laid it down, and said, by way of making some remark which should draw off the knight's attention from the liberty he had taken, “I would freely give a finger off my hand to know this language.” “ You will certainly acquire it," said the stranger, "if you take the trouble of applying to it.”

Some minutes after this Kessler heard the host calling him; the poor young Swiss feared that something was wrong; but the host said to him in a whisper : “ find you are very desirous to see and hear Luther; well, it is himself that is seated beside you.” Kessler taking this for a jest replied, “ Ha! master host, you would make sport of me." " It is himself for certain,” said the host, “only do not let it be perceived that

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know him.' Kessler made no answer, but went back and resumed his place in the room, bursting with impatience to communicate to his comrade the news he had heard; but how was this to be done ? At last, stooping as if looking towards the door, he whispered his friend, “ The host assures me this man is Luther."

“ He said Hütten, perhaps, and thou hast misunderstood him,” said his comrade. “Very likely,” said Kessler ; " the host, I suppose, said Hütten, and the two names not being very unlike, I took the one for the other.”

At this moment horses were heard before the door, and presently two merchants, who proposed to pass the night there, entered the room. They took off their spurs, laid

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aside their cloaks, and one of them laid down beside him an unbound book, which immediately attracted the eyes of the knight.

" What book is that ?" he said. explanation of some Gospels and Epistles by Dr. Luther," the merchant answered ; “it is just come out." " I shall soon have it,” the knight replied.

The host now came in, and said, “Supper is ready ; let us sit down to table.” The two students fearing the expense of a supper made in company with the knight Ulrich von Hütten, and two rich merchants, took the host aside, and begged him to let them have something by themselves. “ Come along, my friends," said mine host of the Black Bear; “just seat yourselves beside this gentleman; I will treat you reasonably.” “ Come,” said the knight, “ I will see after the reckoning."

During the repast, the unknown knight let fall many plain and edifying words. The merchants and the students were all ears, and paid more attention to his discourse than to the dishes set before them. “ Luther must be either an angel from heaven, or a devil from hell,” said one of the merchants in the course of the conversation, and added, “I would freely give ten florins, if I could meet Luther, and confess to him.”

Supper being over, the two merchants rose, and the students remained alone with the knight, who, taking a large glass of beer, rose and said gravely, according to the custom of the country, “ Swiss! another glass in thanksgiving.” As Kessler was about to take the glass, the stranger laid it down, and offered him one of wine, saying, You are not accustomed to beer.”

He then rose, threw a coat of arms over his shoulders, stretched out his hand to the students, and said to them, “When you reach Wittemburg, greet Dr. Jerome Schurff on my part.” “ That we will, cheerfully," they said ;“ but on whose part ?” Say to him merely, He who is to come greets you.” So saying he quitted the room, leaving them in admiration of his courtesy and suavity.

Luther, for it was indeed he, continued his journey. It must be remembered that he was under the ban of the empire, therefore whoever met and recognized him, might lay violent hands on him. But at the moment when he was accomplishing an enterprize that exposed him to

everything, he conversed cheerfully with those he met on

his way.

It was not that he deceived himself; he saw the future big with storms. Satan,”

,” he said, in a letter then written, “is transported with rage, and all around me meditate only death and hell. I go forward, nevertheless, and I cast myself before the emperor and the pope, having no one to guard me but God in heaven. Power has been given by men to every one to kill me wherever he meets me. But Christ is the Lord of all; if it is his will I should be killed, so be it."

The day after Luther arrived at Wittemburg, he went to the house of Jerome Schurff, where were assembled Melancthon, Jonas, Amsdorff, and Augustin Schurff, Jerome's brother; when two foreign students were announced, who desired to speak with Dr. Jerome Schurff. The two young men of St. Gall were at first intimidated on entering the assembly of doctors, but they soon plucked up courage, on discovering among them the knight, their acquaintance of the Black Bear. He went up to them, saluted them as old acquaintance, and pointing with a smile to another, he said, “ This is Philip Melancthon, of whom I spoke to you.” The two Swiss remained the whole day with the doctors.

(From D’Aubigné's History of the Reformation.) Let it be remembered, also, that Luther's mind was at this time disturbed by opposition from within his own flock, perils among false brethren, which had induced him to quit his retreat, and were more painful to him even than the attacks of his popish enemies. Yet surely his conduct on this occasion showed an habitual cheerfulness, far removed from either gloom or austerity, and in strict accordance with the gospel rule, “Be.courteous.” Thus he proved himself a follower of the Divine Saviour, who, even in His deepest sorrows and agonies, bestowed looks and words of kindness on the sinners who surrounded him; who, as an interesting authoress has remarked, “came eating and drinking,” distinguished by no outward austerity, no repulsive peculiarity, and sanctioning the innocent usages of society. But if we look through the outer page of his history, we behold him intent every moment upon his Father's work; we behold him making every movement, however trivial, tend to that one great purpose for which he was manifested. May his servants attain to more and more of this spirit.

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How often, in commending others, and acknowledging their general goodness, we are compelled to add a “but” to our approval ! “He is a kind man, but ;" and while charity would fain draw a veil over the deficiencies implied in the addition of this little word, candour constrains us to qualify our commendation, and to censure thus delicately faults which we cannot but observe, and ought not to approve. In some this “but” is covetousness; in some, bad temper; in some, untruthfulness; in some, overreaching ; in some, love of dress and ostentation; in some, indolence; varying in different individuals according to their temperament, circumstances, and occupation.

dead flies cause the ointment of the apothecary to send forth a stinking savour,” Eccl. x. 1, so this “but, whatever it may be, produces a sad stain upon the fairest character; and, if allowed and cherished, materially interferes with personal happiness and general usefulness, and may endanger our happiness here and hereafter. How often does this but,” this easily besetting sin, especially in the head of a family, produce wrangling and bitterness, and the manifestation of various forms of evil, to the unhappiness of all within, and the annoyance and wonder of those without! How often does a consciousness of some one unsubdued failing, and a conviction that it is marked by others, set a seal upon the lips of a man, and restrain his tongue from admonishing others, because he dreads, and justly, the reply, “Physician, heal thyself;" and instead of being a witness for God, and impressing the circle in which he moves with the purity and dignity of the Christian character, he is compelled to hang his head, self-condemned, the pity rather than the admiration of the good, and the byword of the bad!

If we would desire to be happy or useful, we must often search our hearts with a severe scrutiny, that we may detect this “but,” whatever it may be ; and having discovered it, we must seek grace from God, and use our earnest efforts and prayers, for its removal. We must try to understand our constitutional tendencies and weaknesses; remember the temptations which from our circumstances and occupation we are likely to fall into, and receive as

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