Luther Examined and Reexamined Part 6

Here we rest our case. If Luther was wrong in teaching the justification of the sinner by faith, without the deeds of the Law, then Paul was wrong, Jesus Christ was wrong, the apostles and prophets were wrong, the whole Bible is wrong. Catholics must square themselves to these texts before they dare to open their mouths against Luther. If Luther was a heretic, the Lord Jesus made him one, and He is making a heretic of every reader of the texts aforecited. Rome will have to answer to Him.

But what about the answer of the Lord to the rich young man? What about the commandment to be perfect? Does not the doctrine of justification by faith alone, without the deeds of the Law, abolish the holy and good Law of G.o.d? Not at all. When Paul expounds to the Galatians the doctrine of justification by faith as compared with justification by works, he arrays the Law against the Gospel, and raises this question: "Is the Law, then, against the promises of G.o.d?" His answer reveals the whole difficulty that attends every effort to obtain righteousness by fulfilling the Law, he says: "G.o.d forbid: for if there had been a law given which could have given life, verily, righteousness should have been by the Law." (Gal. 3, 21.) Christ expressed the same truth when He said to the lawyer: "Do this, and thou shalt live." (Luke 10, 28.) The reason why the Law makes no person righteous is not because it is not a sufficient rule or norm of good works by which men could earn eternal life, but because it does not furnish man any ability to achieve that righteousness which it demands. No law does that. The law only creates duties, and insists on their fulfilment under threat of punishment. It is not the function of the law to make doers of the law. Originally the Law was issued to men who were able to fulfil it, because they were created after the image of G.o.d, in perfect holiness and righteousness.

That they lost this concreate [tr. note: sic] ability through the fall is no reason why G.o.d should change or abrogate His Law. He purposes to help them in another way, by sending them His Son for a Redeemer, who fulfils the Law in their stead. But this wonderful plan of G.o.d for the rescue of lost man is not appreciated by any one who still believes, as the Catholics do, that he has some good powers in him left which he can develop with the help of G.o.d to such an extent that he can make himself righteous. To such a person Jesus says to-day as He said to the rich young man: "Keep the commandments!" That means, since you believe in your ability, proceed to employ it. Your reward is sure, provided only you do what the Law demands. But just as surely the curse of G.o.d rests on you if you do not do it. When you have become convinced that it is impossible to fulfil the Law, you may ask a different question, a question which the knowledge of your spiritual disability has wrested from you as it did from the jailer at Philippi: "What must I do to be saved?" and you will not receive the answer: "Keep the commandments!"

but: "Believe in the Lord Jesus Christ, and thou shalt be saved," (Acts 16, 29. 30.) Not a word will be said any more about anything that you must do. You will be told: All that you ought to have done has been accomplished by One who died with the exclamation: "It is finished!"

(John 19, 30), and who now sends His messengers abroad inviting men to His free salvation: "Come, for all things are now ready!" (Luke 14, 17.) "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good" (Is. 55, 1. 2.) When you have wearied yourself to death by your efforts to achieve righteousness, as Paul did when he was still the Pharisee Saul of Tarsus, as Luther did while he was still in the bondage of popery, when you have become hot in your confused and despairing mind against G.o.d and the Law, which you cannot fulfil, you will appreciate the voice that calls to you as it has called to millions before you: "Come unto Me, all ye that labor and are heavy laden, and I will give you rest." (Matt. 11, 28.) And if you are wise, then, with the wisdom which the Spirit gives the children of G.o.d, you will not delay a minute, but come rejoicing that you need not get salvation by works, and will sing:

Just as I am, without one plea But that Thy blood was shed for me, And that Thou bidst me come to Thee, O Lamb of G.o.d, I come, I come!

Rome has cursed Luther for teaching justification by faith, without the deeds of the Law. The principles which he had timidly uttered in the Theses led to bolder declarations later, when the full light of the blessed Gospel had come to him. It brought him the curse of the Pope in the bull _Exsurge, Domine!_ of June 15, 1520. The following estimate by a recent Catholic writer is a fair sample of the sentiments cherished by official Rome for Luther: "From out the vast number whom the enemy of man raised up to invent heresies, which, St. Cyprian says, 'destroy faith and divide unity,' not one, or all together, ever equaled or surpa.s.sed Martin Luther in the wide range of his errors, the ferocity with which he promulgated them, and the harm he did in leading souls away from the Church, the fountain of everlasting truth. The heresies of Sabellius, Arius, Pelagius, and other rebellious men were insignificant as compared with those Luther formulated and proclaimed four hundred years ago, and which, unfortunately, have ever since done service against the Church of the living G.o.d. In Luther most, if not all, former heresies meet, and reach their climax. To enumerate fully all the wicked, false, and perverse teachings of the arch-heretic would require a volume many times larger than the Bible, and every one of the lies and falsehoods that have been used against the Catholic Church may be traced back to him as to their original formulator." The cause for this undisguised hatred of Luther is chiefly Luther's teaching of justification by faith, without works. In its Sixth Session the Council of Trent condemned the following doctrines:

_On Free Will:_ Canon IV: "If any one says that the free will of man, when moved and stirred by G.o.d, cannot, by giving a.s.sent, cooperate with G.o.d, who is stirring and calling man, so that he disposes and prepares himself for obtaining the grace of justification, or that he cannot dissent if he wills, but, like some inanimate thing, does absolutely nothing and is purely pa.s.sive,--let him be accursed."

_On Justification:_ Canon IX: "If any one says that the unG.o.dly are justified by faith alone, in the sense that nothing else is required on their part that might cooperate to the end of obtaining the grace of justification, and that it is in no wise necessary that they be prepared and disposed (for this grace) by a movement of the will,--let him be accursed."

Canon XI: "If any one says that man is justified either by the imputation of the righteousness of Christ alone or by the remission of his sins alone, without grace and love being diffused through his heart by the Holy Spirit and inhering therein, or that the grace whereby we are justified is merely the good will of G.o.d,--let him be accursed."

Canon XII: "If any one says that justifying faith is nothing else than trust in the divine mercy which forgives sins for Christ's sake, or that it is this trust alone by which we are justified,--let him be accursed."

Canon XXIV: "If any one says that righteousness, after having been received, is not conserved nor augmented before G.o.d by good works, but that these works are merely the fruits or signs of the justification which one has obtained, and that they are not a reason why justification is increased,--let him be accursed."

It is a well-known characteristic of the decrees of the Council of Trent that truth and error appear skilfully interwoven in them. They are like a double motion that is offered in a deliberative body: they contain things which one must affirm, and other things which one must negative.

They cannot be voted on--many of them--except after a division of the question. They contain "riders" like those in a bill that comes before a legislative body: in order to pa.s.s the bill at all, the "rider" must be pa.s.sed along with the bill. But enough crops out in these decrees to show that the Catholic Church is not willing to let the merits of Christ be regarded as the only thing that justifies the sinner. He must cooperate with the Holy Spirit to the end of being justified. He must prepare and dispose himself for receiving justifying grace, and this grace is infused into him, and manifests itself in holy movements of the heart and by good works, in acts of love. The Roman Catholic Christian is taught to believe that he is justified partly by what Christ has done, partly by what he himself is doing. He cannot subscribe to Paul's statement: "By grace are ye saved through faith, and that not of yourselves: it is the gift of G.o.d; not of works, lest any man should boast." (Eph. 2, 8. 9.) Nor is his justification ever complete, because his love is never perfect. It must be increased even after his death.

The Roman purgatory contains sinners whom G.o.d had justified as far as He could, the sinners remaining in arrears with their, part of the contract. Accordingly, the sinner can never have the a.s.surance that he will enter heaven. It would be presumptuous for him to think so. He must live on and work on at his poor dying rate, and hope for the best.

This teaching of the Church of Rome subverts Christianity. It strikes at the root of the faith that saves. It is a relapse into paganism and an affront offered to the Savior. It borrows the language of Scripture to express the most hideous error. By this teaching Rome does not drive men into purgatory,--which does not exist,--but into h.e.l.l. It is only by a miracle of divine grace that sinners are saved where such teaching prevails: they must forget what is told them about the necessity of their own works and cling only to the Redeemer, and must thus practically repudiate the teaching of their Church. Some do this, and escape the pernicious consequences of the error of their Church. All of them will rise up in the Judgment to accuse their teachers of a heresy the worst imaginable.

Rome has, indeed, a.s.sailed "the article with which the Church either stands or falls." All its other errors, cra.s.s, grotesque, and repulsive though they are, are mere child's play in comparison with this d.a.m.ning and destructive error of justification by works. Luther rightly estimated the virulence of this abysmal heresy when he said that those who attacked his teaching of justification by grace through faith alone were aiming at his throat. Rome's teaching on justification is an attempt to strike at the vitals of Christian faith and life. It sinks the dagger into the heart of Christianity.

16. The Fatalist Luther.

Catholic writers have discovered a fatalistic tendency in Luther's teaching of justification by faith without works. They declare that Luther's theory of the utter depravity of man by reason of inherited sin and his incapacity to perform any work that can be accounted good in the sight of G.o.d kills every ambition to virtuous living in man. They argue that when you tell a person that he is not capable to do good, he is apt to believe you and make no effort to perform a good deed. The situation becomes still worse when the divine predestination is introduced at this point, as has been done, they say, by Luther. If G.o.d has determined all things beforehand by a sovereign decree, if there really is no such thing as human choice, and all things occur according to a foreordained plan, man no longer has any responsibility. He is reduced to an automaton. Free will is denied him; he cannot elect by voluntary choice to engage in any G.o.d-pleasing action; for he is told that his natural reason is blinded by sin and his understanding darkened, rendering it impossible for him to discern good and evil, and leading him constantly into errors of judgment on what is right or wrong, while he is made to believe that his will is enslaved by evil l.u.s.ts and pa.s.sions, ever p.r.o.ne to wickedness and averse to G.o.dliness. As a consequence, it is claimed, man must necessarily become morally indifferent: he will not fight against sin nor follow after righteousness, because he has become convinced that it is useless for him to make any effort either in the one direction or in the other. The doctrine of man's natural depravity and the divine foreordination of all things, it is held, must drive man either to despair, insanity, and suicide, or land him hopelessly in fatalism: he will simply continue his physical life in a mechanical way, like a brute or a plant; he merely vegetates.

These fatal tendencies which are charged against Luther are refuted by no one more effectually than by Luther himself. As regards the doctrine of original sin and man's natural depravity, Luther preached that with apostolic force and precision. That doctrine is a Bible-doctrine. No person has read his Bible aright, no expounder of Scripture has begun to explain the divine plan of salvation for sinners, if he has failed to find this teaching in the Bible. This doctrine is, indeed, extremely humiliating to the pride of man; it opens up appalling views of the misery of the human race under sin. We can understand why men would want to get away from this doctrine. But no one confers any benefit on men by minimizing the importance of the Bible-teaching, or by weakening the statements of Scripture regarding this matter. Any teaching which admits the least good quality in man by which he can prepare or dispose himself so as to induce G.o.d to view him with favor is a contradiction of the pa.s.sages of Scripture which were cited in a previous chapter, and works a delusion upon men that will prove just as fatal as when a physician withholds from his patient the full knowledge of his critical condition.

Yea, it is worse; for a physician who is not frank and sincere to his patient may deprive the latter of his physical life, but the teacher of G.o.d's Word who instils in men false notions of their moral and spiritual power robs them of life eternal.

Luther avoided this error. He led men to a true estimate of themselves as they are by nature. But over and against the fell power of sin he magnified the greater power of divine grace. "Where sin abounded, grace hath much more abounded" (Rom. 5, 20),--along this line Luther found the solution for the awful difficulty which confronts every man when he studies the Bible-doctrine of original sin, and when he discovers, moreover, that this Bible-doctrine is borne out fully by his own experience. Just for this reason, because man can do nothing to restore himself to the divine favor, G.o.d by His grace proposes to do all, and has sent His Son in the likeness of sinful flesh to do all, and, last not least, publishes the fact that all has been done in the Gospel of the forgiveness of sin by grace through faith in Christ. Luther has taught men to confess: "I believe that I cannot by my own reason or strength believe in Jesus Christ or come to Him," but he taught them also to follow up this true confession with the other: "The Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith."

The Gospel is called in the Scriptures "the Word of Life," not only because it speaks of the life everlasting which G.o.d has prepared for His children, but also because it gives life. It approaches man, dead in trespa.s.ses and sins, and quickens him into new life. It removes from the mind of man its natural blindness and from the will of man its innate impotency. It regenerates all the dead powers of the soul, and makes man walk in newness of life. The difficulty which original sin has created is not greater than the means and instruments which G.o.d has provided for coping with it. "G.o.d hath concluded all in unbelief, that He might have mercy on all." (Rom. 11, 32.)

This is the only true salvation, every other is fict.i.tious. It teaches man both to face the fearful odds against him because of his corruption, and to relish all the more the points in his favor by reason of G.o.d's redeeming and regenerating grace. It starts its work with crus.h.i.+ng man's pride and self-confidence utterly, and hurling him into the abyss of despair, but it lifts him out of despair with a mighty power that breaks the power of evil in him. This change is brought about in such a gentle, tender way that the sinner has no sensation of being coerced into the new life by some farce which he cannot resist. It wins him over to G.o.d and his Christ in spite of his resistance, and makes out of his unwilling heart a willing one, which gladly coincides with the leadings of grace.

The Roman scheme of salvation might be called the ostrich method: it teaches men the foolish strategy of the bird of the desert, which hides its head in the sand when it sees an enemy approaching, and then imagines the enemy does not exist. Original sin may be disputed out of the Bible by a false interpretation, but it is not thereby ruled out of existence. When face to face with his G.o.d--if no sooner, then in the hour of death--every man feels that he is utterly corrupt and worthless, and he will curse any teacher that caused him to believe otherwise. Free will is not created by a.s.sertions. Let the apostles of free will only try, and they will find out that their freedom is nil. Catholics denounce Luther for having declared the free will of man to be nothing than a word without substance: we hear the sound when the word is p.r.o.nounced, and grasp its grammatical meaning, but we do not realize it in ourselves. Every person, however, who has truly come to know himself will side with Luther, or rather with the Bible. Furthermore, to the same extent to which the Roman view exalts man's natural powers for good, it lowers and limits the work of Christ and the Holy Spirit, and begets a false confidence and security that is rudely shaken when the first slip and fall occurs in the person's Christian life. He has never really laid hold of the grace of G.o.d, because he has not been taught to trust only to the grace of G.o.d to lead and preserve him in the way of life. He will begin to distrust the Gospel as a very inefficient instrument, and this will lead him to become indifferent to it, and finally fall away from it entirely. A real danger of apostasy and despair exists wherever the Roman dogma of man's natural free will is proclaimed.

It is, however, doing Luther a flagrant injustice when he is made to deny that man has no longer any natural reason and will in the secular affairs of this life. Luther used to divide the entire life of man into two hemispheres, the upper embracing man's relation to G.o.d, holy things, the interests of the soul here and hereafter, and the lower, embracing the purely human, temporal, and secular interests of man. It is only in the higher hemisphere that Luther denies the existence of free will.

Throughout his writings Luther a.s.serts the existence, the actual operation, and the necessity of human free will, though sadly weakened by sin, in the affairs of this present life. It will be sufficient to cite as evidence the Augsburg Confession which was drawn up with Luther's aid and submitted to Emperor Charles V in 1530 as the joint belief of Luther and his followers. "Of the Freedom of the Will," say the Protestant confessors, "they teach that man's will has some liberty for the attainment of civil righteousness and for the choice of things subject to reason. Nevertheless, it has not power, without the Holy Ghost, to work the righteousness of G.o.d, that is, spiritual righteousness, since the natural man receiveth not the things of the Spirit of G.o.d (1 Cor. 2, 14); but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augustine in his _Hypognosticon_ (Book III): 'We grant that all men have a certain freedom of will in judging according to natural reason; not such freedom, however, whereby it is capable, without G.o.d, either to begin, much less to complete aught in things pertaining to G.o.d, but only in works of this life, whether good or evil. "Good" I call those works which spring from the good in Nature, that is, to have a will to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry, to keep cattle, to learn divers useful arts, or whatsoever good pertains to this life, none of which things are without dependence on the providence of G.o.d; yea, of Him and through Him they are and have their beginning. "Evil" I call such things as, to have a will to wors.h.i.+p an idol, to commit murder,' etc." (Art. 18.)

Luther has always held that there is a natural intelligence and wisdom, a natural will-power and energy which men employ in their daily occupations, their trades and professions, their trade and commerce, their literature and art, their culture and refinement, yea, that there is also a natural knowledge of G.o.d even among the Gentiles, who yet "know not G.o.d," and a seeming performance of the things which G.o.d has commanded. But these natural abilities do not reach into the higher hemisphere; they cannot pa.s.s muster at the bar of divine justice. They do not spring from right motives, nor do they aim at right ends; they are determined by man's self-interest. They come short of that glory which G.o.d ought to receive from wors.h.i.+pers in spirit and in truth (Rom.

3, 23; John 4, 23); they are evil in as far as they are the corrupt fruits of corrupt trees. In condemning the moral quality of these natural works of civil righteousness, Luther has said no more than Christ and His apostles have said.

Luther taught the Bible-doctrine that there is in G.o.d a hidden will which He has reserved to His majesty (Dent. 29); that His judgments are unsearchable and His ways past finding out (Rom. 11, 33); that not even a sparrow falls to the ground without His will, and that the very hairs of our head are numbered (Matt. 10, 29. 30); that no evil can occur anywhere without His permission (Amos 3, 6; Is. 45, 7). To deny these truths is to reject the Bible and to destroy the sovereign omniscience and omnipotence of G.o.d. Those who attack Luther for believing that also the evil in this world is related to G.o.d will have to change their bill of indictment: their charge is really directed against Scripture. Luther has, however, warned men not to attempt a study of this secret will of G.o.d, for the plain reason that it is secret, and it would be blasphemous presumption to try and find it out. All our dealings with G.o.d must be on the basis of His revealed will. If we only will study that, we will be fully occupied our whole life.

As regards the Scriptural doctrine of predestination, that those who ultimately attain to the life everlasting have been chosen to that end, Luther has warned men not to study this doctrine outside of Christ and the Gospel. G.o.d has told His children for their comfort amid the vicissitudes of this life that He has secured their eternal happiness against all dangers, but He has not asked them, nor does He permit them, to find out _a priori_ whether this or that person is elect. Jesus Christ is the Book of Life in which the elect are to find their names recorded, and in the general way of salvation through repentance, faith, and sanctification of life they are to be led to the heritage of the saints in light. In his summary of the ninth, tenth, and eleventh chapters of Romans, Luther states that by His eternal election G.o.d has taken our salvation entirely out of our hands and placed it in His own hands. "And this is most highly necessary. For we are so feeble and fickle that, if salvation depended upon us, not a person would be saved; the devil would overcome them all. But since G.o.d is reliable and His election cannot fail or be thwarted by any one, we still have hope over and against sin. But at this point a limit must be fixed for the presumptuous spirits who soar too high. They lead their reason first to this subject, they start at the pinnacle, they want to explore first the abyss of the divine election, and wrestle vainly with the question whether they are elect. These people bring about their own overthrow: they are either driven to despair or become reckless.--Follow the order of this Epistle: First, occupy yourself with Christ and the Gospel, in order that you may learn to know your sin and His grace; next, begin to wrestle with your sin, as chapters 1-8 teach you to do. Then, after you have reached the doctrine concerning crosses and tribulations in the eighth chapter, you will rightly learn the doctrine of election in chapters 9-11, because you will realize what a comfort this doctrine contains. For the doctrine of election can be studied without injury and secret anger against G.o.d only by those who have pa.s.sed through suffering, crosses, and anguish of death. Accordingly, the old Adam in you must be dead before you can bear this subject and drink this strong wine. See that you do not drink wine while you are still a babe. There is a proper time, age, and manner for propounding the various doctrines of G.o.d to men." What is there fatalistic about this?

17. Luther a Teacher of Lawlessness.

Luther's teaching on the forgiveness of sin is sternly rebuked by Catholic writers because of its immoral tendencies. They say, when the forgiveness of sins is made as easy as Luther makes it, the people will cease being afraid if sinning.

The danger of the Gospel of the gracious forgiveness of sins being misapplied has always existed in the Church. Every student of church history knows this. Catholic writers know this. Paul wrestled with this practical perversion of the loving intentions of our heavenly Father in his day. After declaring to the Romans: "Where sin abounded, grace did much more abound," he raises the question: "What shall we say then?

Shall we continue in sin that grace may abound?" He returns this horrified answer: "G.o.d forbid! How shall we, that are dead to sin, live any longer therein?" (Rom. 5, 20-6, 2.) Actually there were people in the apostle's days who drew from his evangelical teaching this pernicious inference, that by sinning they gave the forgiving grace of G.o.d a larger opportunity to exert itself, hence, that they were glorifying grace by committing more sin. This meant putting a premium on sinning. For G.o.d's sake, how can you conceive a thought like that? the apostle exclaims. He repudiates the idea as blasphemous, which it is. To sin in the a.s.surance that sin will be forgiven is not honoring, but dishonoring G.o.d and His grace; it is not exalting, but traducing faith; it is not Christian, but devilish. Summarizing the contents of Romans, chapter 5, Luther says: "In the fifth chapter Paul comes to speak of the fruits and works of faith, such as peace, joy, love of G.o.d and all men, and in addition to these, security, boldness, cheerfulness, courage and hope amid tribulations and suffering. All these effects follow where there is genuine faith, because of the superabundant blessing which G.o.d has conferred upon us in Christ by causing Him to die for us before we could pray that He might do this, yea, while we were yet His enemies.

Accordingly, we conclude that faith justifies without works of any kind, and yet it does not follow that we must not do any good works. Genuine good works cannot fail to flow from faith,--works of which the self-righteous know nothing, and in the place of which they invent their own works, in which there is neither peace, joy, security, love, hope, boldness, nor any other of the characteristics of a genuine Christian work and faith." In his Preface to Romans, Luther meets a somewhat different objection to faith: Christians, after they have begun to believe, still discover sin in themselves, and on account of this imagine that faith alone cannot save them. There must be something done in addition to believing to insure their salvation. In replying to this scruple, Luther has given a cla.s.sical description of the quality and power of faith. This description serves to blast the Catholic charge that Luther's easy way of justifying the sinner leads to increased sinning. Luther says: "Faith is not the human notion and dream which some regard as faith. When they observe that no improvement of life nor any good works flow from faith even where people hear and talk much about faith, they fall into this error that they declare: faith is not sufficient, you must do works if you wish to become G.o.dly and be saved.

The reason is, these people, when they hear the Gospel, hurriedly formulate by their own powers a thought in their heart which a.s.serts: I believe. This thought they regard as genuine faith. However, as their faith is but a human figment and idea that never reaches the bottom of the heart, it is inert and effects no improvement. Genuine faith, however, is a divine work in us by which we are changed and born anew of G.o.d. (John 1, 13.) It slays the old Adam, and makes us entirely new men in our heart, mind, ideas, and all our powers. It brings us the Holy Spirit. Oh, this faith is a lively, active, busy, mighty thing! It is impossible for faith not to be active without ceasing. Faith does not ask whether good works are to be done, but before the question has been asked, it has accomplished good works; yea, it is always engaged in doing good works. Whoever does not do such good works is void of faith; he gropes and mopes about, looking for faith and good works, but knows neither what faith nor what good works are, though he may prate and babble ever so much about faith and good works."

There has never been a time when the Gospel and the grace of G.o.d have not been wrested to wicked purposes by insincere men, hypocrites, and bold spirits. For this reason G.o.d has instructed Christians: "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." (Matt. 7, 6.) The danger of misapplied grace is a present-day danger in every evangelical community. Earnest Christian ministers and laymen strive with this misapplication wherever they discover it. Can they do any more?

Rome will say: Why do you not do as we do in our Church? We do not preach the Gospel in such a reckless fas.h.i.+on, we make men work for their salvation. Rome would abolish or considerably limit the preaching of free and abundant grace to the sinner. We recoil from this suggestion because it makes the entire work of Christ of none effect, and wipes out the grandest portions of our Bible. If every abuse of something that is good must be stopped by abolis.h.i.+ng the proper use, then let us give up eating because some make gluttons of themselves; drinking, because some are drunkards; wearing clothes, because there is much vanity in dresses; marriage, because some marriages are shamefully conducted, etc., etc.

The Roman Church does not operate on evangelical principles. Does it succeed better in cultivating true holiness among its members by its system of penances and its teaching of the meritoriousness of men's acts of piety? Catholics say to us sneeringly: It is easy to have faith; it is very convenient, when you wish to indulge, or have indulged, some pa.s.sion, to remember that there is grace for forgiveness. But is any great difficulty connected with going through a penance that the priest has imposed, buying a wax candle, reciting sixteen Paternosters and ten Ave Marias, and then sitting down and saying to yourself: "Good boy!

you've done it, you have squared your account again with the Almighty"?

What sanctifying virtue lies in abstaining from beefsteak on Friday?

Rome nowhere has improved men by her mechanical piety. What she has accomplished was made possible by the fear of purgatorial torments, by slavish dread of her mysterious powers, by ambition and bigotry. We would not exchange our abused treasures for her system of workmongery.

But the Catholic charge of tendencies to lawlessness that are said to be contained in. Luther's teaching of faith without works are more serious.

Luther is cited by them as declaring that one may commit innumerable sins, and they will not harm one as long as one keeps on believing in the grace of forgiveness. It is true, Luther has spoken words to this effect, and that, on quite a number of occasions. Worse than that, what Luther has said is actually true. As a matter of fact, no sin can deprive the believer of salvation. There is only one sin that ultimately d.a.m.ns, final impenitence and unbelief, by which is understood the rejection of the atonement which Christ offered for the sins of the world. That atonement is actually the full satisfaction rendered to our Judge for all the sins which we have done, are doing, and will be doing till the end of our lives. For the person that dies a perfect saint, sinless and impeccable, is still to be born. The comfort that I derive from my Redeemer to-day will be my comfort to-morrow, that will be my only prop and stay in my dying hour. I shall need Him every hour. This is a perfectly Christian thought. St. John writes: "My little children, these things write I unto you that ye sin not. And if any man sin,"-- mark this well: "If any man sin," though he ought not to sin,--what does the apostle say to him? He does not say: Then you are d.a.m.ned! or: It will require so many fasts, ma.s.ses, and candles to restore you! but this is what he says: "If any man sin, we have an advocate with the Father, Jesus Christ the Righteous; and He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." (1 John 2, 1. 2.) John, then, must be included in the Catholic indictment of Luther. Luther would not have been a preacher of the genuine and full Gospel if he had not declared the impossibility of any sin or any number of sins depriving a believer of salvation.

But if the Catholics mean to say that Luther's evangelical declaration means that no believer can fall from grace by sinning, that he may sin and remain in a state of grace,--that is simply slander. Luther holds, indeed, that a person does not cease to be a Christian by every slip and fault, but he insists that no dereliction of duty, no deviation from the rule of G.o.dly living can be treated with indifference. It must be repented of, G.o.d's forgiveness must be sought, and only in this way will the Holy Spirit again be bestowed on the sinner. G.o.d may bear awhile with a Christian who has fallen into sin, but the backslider has no pleasant time with his G.o.d while he stays a backslider. This being a question of every-day, practical Christianity, Luther frequently touches this subject in his sermons, both in the Church Postil, the House Postil, and in his occasional sermons. Luther's Catholic critics could disabuse their mind about the tendencies to lawlessness in Luther's teaching if they would look up references such as these: 9, 730. 1456 f.; 11, 1790; 12, 448. 433; 13, 394; 6, 294. 1604. In one of these references (9, 1456) Luther comments on 1 John 3, 6: "Whosoever abideth in Him sinneth not; whosoever sinneth hath not seen Him, neither known Him," as follows: "'Seeing' and 'knowing' in the phraseology of John is as much as believing. 'That every one which seeth the Son, and believeth on Him, may have everlasting life' (John 6, 40). 'This is life eternal, that they might know Thee the only true G.o.d, and Jesus Christ, whom Thou hast sent.' Accordingly, he that sins does not believe in Him; for faith and sin cannot coexist. We may fall, but we may not cling to sin. The kingdom of Christ is a kingdom of righteousness, not of sin." In the Smalcald Articles Luther says: "But if certain sectarists would arise, some of whom are perhaps already present, and in the time of the insurrection of the peasants came to my view, holding that all those who have once received the Spirit or the forgiveness of sins, or have become believers, even though they would afterwards sin, would still remain in the faith, and sin would not injure them, and cry thus: 'Do whatever you please; if you believe, it is all nothing; faith blots out all sins,'

etc. They say, besides, that if any one sins after he has received faith and the Spirit, he never truly had the Spirit and faith. I have seen and heard of many men so insane, and I fear that such a devil is still remaining in some. If, therefore, I say, such persons would hereafter also arise, it is necessary to know and teach that if saints who still have and feel original sin, and also daily repent and strive with it, fall in some way into manifest sins, as David into adultery, murder, and blasphemy, they cast out faith and the Holy Ghost. For the Holy Ghost does not permit sin to have dominion, to gain the upper hand so as to be completed, but represses and restrains it so that it must not do what it wishes. But if it do what it wishes, the Holy Ghost and faith are not there present. For St. John says (1. Ep. 3, 9): 'Whosoever is born of G.o.d doth not commit sin, . . . and he cannot sin.' And yet that is also the truth which the same St. John says (1. Ep. 1, 8): 'If we say that we have no sin, we deceive ourselves, and the truth is not in us.'" (Part III, Art. 3, ---- 42-45; p. 329.) The Lutheran Church has received this statement of Luther into her confessional writings. This is the Luther of whom a modern Catholic critic says: "This thought of the all-forgiving nature of faith so dominated his mind that it excluded the notion of contrition, penance, good works, or effort on the part of the believer, and thus his teaching destroyed root and branch the whole idea of human culpability and responsibility for the breaking of the Commandments."

It is amazing boldness in Catholics to prefer this charge against Luther, when they themselves teach a worse doctrine than they impute to Luther. The Council of Trent in its Sixth Session, Canon 15, also in its Sixteenth Session, Canon 15, Coster in his Enchiridion, in the chapter on Faith, p. 178, Bellarminus on Justification, chapter 15, declare it to be Catholic teaching that the believer cannot lose his faith by any, even the worst, sin he may commit. They speak of believing fornicators, believing adulterers, believing thieves, believing misers, believing drunkards, believing slanderers, etc. The very teaching which Catholics falsely ascribe to Luther is an accepted dogma of their own Church.

Their charge against Luther is, at best, the trick of crying, "Hold thief!" to divert attention from themselves.

But did not Luther in the plainest terms advise his friends Weller and Melanchthon to practise immoralities as a means for overcoming their despondency? Is he not reported in his Table Talk to have said that looking at a pretty woman or taking a hearty drink would dispel gloomy thoughts? that one should sin to spite the devil? Yes; and now that these matters are paraded in public, it is best that the public be given a complete account of what Luther wrote to Weller and Melanchthon. There are three letters extant written to Weller during Luther's exile at Castle Coburg while the Diet of Augsburg was in progress. On June 19, 1530, Luther writes: "Grace and peace in Christ! I have received two letters from you, my dear Jerome [this was Weller's first name], both of which truly delighted me; the second, however, was more than delightful because in that you write concerning my son Johnny, stating that you are his teacher, and that he is an active and diligent pupil. If I could, I would like to show you some favor in return; Christ will recompense you for what I am too little able to do. Magister Veit has, moreover, informed me that you are at times afflicted with the spirit of despondency. This affliction is most harmful to young people, as Scripture says: 'A broken spirit drieth the bones' (Prov. 17, 22). The Holy Spirit everywhere forbids such melancholy, as, for instance, in Eccles. 11., 9: 'Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth,' and in the verse immediately following: 'Remove sorrow from thy heart, and put away evil from thy flesh.' Ecclesiasticus, likewise, says, chap. 30, 22-25: 'The gladness of the heart is the life of man, and the joyfulness of a man prolongeth his days. Love thine own soul, and comfort thy heart, remove sorrow far from the; for sorrow hath killed many, and there is no profit therein.

Envy and wrath shorten the life, and carefulness bringeth age before the time. A cheerful and good heart will have a care of his meat and diet.'

Moreover, Paul says 2 Cor. 7, 10: 'The sorrow of the world worketh death.' Above all, therefore, you must firmly cling to this thought, that these evil and melancholy thoughts are not of G.o.d, but of the devil; for G.o.d is not a G.o.d of melancholy, but a G.o.d of comfort and gladness, as Christ Himself says: 'G.o.d is not the G.o.d of the dead, but of the living' (Matt. 22, 32). What else does living mean than to be glad in the Lord? Accordingly, become used to different thoughts, in order to drive away these evil thoughts, and say: The Lord has not sent you. This chiding which you experience is not of Him who has called you.

In the beginning the struggle is grievous, but by practise it becomes more easy. You are not the only one who has to endure such thoughts, all the saints were afflicted by them, but they fought against them and conquered. Therefore, do not yield to these evils, but meet them bravely. The greatest task in this struggle is not to regard these thoughts, not to explore them, not to pursue the matters suggested, but despise them like the hissing of a goose and pa.s.s them by. The person that has learned to do this will conquer; whoever has not learned it will be conquered. For to muse upon these thoughts and debate with them means to stimulate them and make them stronger. Take the people of Israel as an example: they overcame the serpents, not by looking at them and wrestling with them, but by turning their eyes away from them and looking in a different direction, namely, at the brazen serpent, and they conquered. In this struggle that is the right and sure way of winning the victory. A person afflicted with such thoughts said to a certain wise man: What evil thoughts come into my mind! He received the answer: Well, let them pa.s.s out again. That remark taught the person a fine lesson. Another answered the same question thus: You cannot keep the birds from flying over your head, but you can keep them from building their nests in your hair. Accordingly, you will do the correct thing when you are merry and engage in some pleasant pastime with some one, and not scruple afterwards over having done so. For G.o.d is not pleased with sadness, for which there is no reason. The sorrow over our sins is brief and at the same time is made pleasant to us by the promise of grace and the forgiveness of sins. But the other sorrow is of the devil and without promise; it is sheer worry over useless and impossible things which concern G.o.d. I shall have more to say to you when I return.

Meanwhile give my greetings to your brother; I began writing to him, but the messenger who is to take this letter along is in a hurry. I shall write to him later, also to Schneidewein and others. I commend your pupil to you. May the Spirit of Christ comfort and gladden your heart!

Amen.' (21a, 1487 ff.)

The second letter to Weller was presumably written some time in July. It reads as follows: "Grace and peace in Christ. My dearest Jerome, you must firmly believe that your affliction is of the devil, and that you are plagued in this manner because you believe in Christ. For you see that the most wrathful enemies of the Gospel, as, for instance, Eck, Zwingli, and others, are suffered to be at ease and happy. All of us who are Christians must have the devil for our adversary and enemy, as Peter says: 'Your adversary, the devil, goeth about,' etc., 1 Pet. 5, 8.

Dearest Jerome, you must rejoice over these onslaughts of the devil, because they are a sure sign that you have a gracious and merciful G.o.d.

You will say: This affliction is more grievous than I can bear; you fear that you will be overcome and vanquished, so that you are driven to blasphemy and despair. I know these tricks of Satan: if he cannot overcome the person whom he afflicts at the first onset, he seeks to exhaust and weaken him by incessantly attacking him, in order that the person may succ.u.mb and acknowledge himself beaten. Accordingly, whenever this affliction befalls you, beware lest you enter into an argument with the devil, or muse upon these death-dealing thoughts. For this means nothing else than to yield to the devil and succ.u.mb to him. You must rather take pains to treat these thoughts which the devil instils in you with the severest contempt. In afflictions and conflicts of this kind contempt is the best and easiest way for overcoming the devil. Make up your mind to laugh at your adversary, and find some one whom you can engage in a conversation. You must by all means avoid being alone, for then the devil will make his strongest effort to catch you; he lies in wait for you when you are alone. In a case like this the devil is overcome by scorning and despising him, not by opposing him and arguing with him. My dear Jerome, you must engage in merry talk and games with my wife and the rest, so as to defeat these devilish thoughts, and you must be intent on being cheerful. This affliction is more necessary to you than food and drink. I shall relate to you what happened to me when I was about your age. When I entered the cloister, it happened that at first I always walked about sad and melancholy, and could not shake off my sadness. Accordingly, I sought counsel and confessed to Dr. Staupitz, --I am glad to mention this man's name. I opened my heart to him, telling him with what horrid and terrible thoughts I was being visited.

He said in reply: Martin, you do not know how useful and necessary this affliction is to you; for G.o.d does not exercise you thus without a purpose. You will see that He will employ you as His servant to accomplish great things by you. This came true. For I became a great doctor--I may justly say this of myself--; but at the time when I was suffering these afflictions I would never have believed that this could come to pa.s.s. No doubt, that is what is going to happen to you: you will become a great man. In the mean time be careful to keep a brave and stout heart, and impress on your mind this thought that such remarks which fall from the lips chiefly of learned and great men contain a prediction and prophecy. I remember well how a certain party whom I was comforting for the loss of his son said to me: Martin, you will see, you will become a great man. I often remembered this remark, for, as I said, such remarks contain a prediction and a prophecy. Therefore, be cheerful and brave, and cast these exceedingly terrifying thoughts entirely from you. Whenever the devil worries you with these thoughts, seek the company of men at once, or drink somewhat more liberally, jest and play some jolly prank, or do anything exhilarating. Occasionally a person must drink somewhat more liberally, engage in plays, and jests, or even commit some little sin from hatred and contempt of the devil, so as to leave him no room for raising scruples in our conscience about the most trifling matters. For when we are overanxious and careful for fear that we may be doing wrong in any matter, we shall be conquered. Accordingly, if the devil should say to you: By all means, do not drink! you must tell him: Just because you forbid it, I shall drink, and that, liberally. In this manner you must always do the contrary of what Satan forbids. When I drink my wine unmixed, prattle with the greatest unconcern, eat more frequently, do you think that I have any other reason for doing these things than to scorn and spite the devil who has attempted to spite and scorn me? Would G.o.d I could commit some real brave sin to ridicule the devil, that he might see that I acknowledge no sin and am not conscious of having committed any. We must put the whole law entirely out of our eyes and hearts,--we, I say, whom the devil thus a.s.sails and torments. Whenever the devil charges us with our sins and p.r.o.nounces us guilty of death and h.e.l.l, we ought to say to him: I admit that I deserve death and h.e.l.l; what, then, will happen to me? Why, you will be eternally d.a.m.ned! By no means; for I know One who has suffered and made satisfaction for me. His name is Jesus Christ, the Son of G.o.d.

Where He abides, there will I also abide." (21a, 1532 ff.)

The third letter to Weller is dated August 15th. It reads as follows: "Grace and peace in Christ. I have forgotten, my dear Jerome, what I wrote you in my former letter concerning the spirit of melancholy, and I may now be writing you the same things and harping on the same string.

Nevertheless, I shall repeat what I said, because we all share each other's afflictions, and as I am suffering in your behalf, so you, no doubt, are suffering in mine. It is one and the same adversary that hates and persecutes every individual brother of Christ. Moreover, we are one body, and in this body one member suffers for every other member, and that, for the sole reason that we wors.h.i.+p Christ. Thus it happens that one is forced to bear the other's burden. See, then, that you learn to despise your adversary. For you have not sufficiently learned to understand this spirit, who is an enemy to spiritual gladness. You may rest a.s.sured that you are not the only one who bears this cross and are not suffering alone. We are all bearing it with you and are suffering with you. G.o.d, who commanded: 'Thou shalt not kill,'

certainly declares by this commandment that He is opposed to these melancholy and death-bringing thoughts, and that He, on the contrary, would have us cherish lively and exceedingly cheerful thoughts. So the Psalmist declares, saying: 'In His favor is life,' Ps. 30, 5 [Luther understands this to mean: He favors life] and in Ezekiel G.o.d says: 'I have no pleasure in the death of the wicked, but that the wicked turn from his way and live' (chap. 33, 11). On the other hand, etc. Now, then, since it is certain that such melancholy is displeasing to G.o.d, we have this reliable comfort that if this demon cannot be entirely removed from us, divine strength will be supplied to us, so that we may not feel the affliction so much. I know that it is not in our power to remove these thoughts at our option, but I also know that they shall not gain the upper hand; for we are told: 'He shall not suffer the righteous to be moved,' if we only learn to cast our burden upon Him. The Lord Jesus, the mighty Warrior and unconquerable Victor, will be your aid. Amen."

(21a, 1543 f.)