History of the Reformation in the Sixteenth Century Volume I Part 19

CHAP. VIII.

Faith--Popular Declamations--Academical Instruction--Moral Purity of Luther--German Theology or Mysticism--The Monk Spenlein--Justification by Faith--Luther on Erasmus--Faith and Works--Erasmus--Necessity of Works--Practice of Works.

Luther did not lose himself in this quarrel. Living faith in Christ filled his heart and his life. "In my heart," said he, "faith in my Lord Jesus Christ reigns sole, and sole ought to reign. He alone is the beginning, the middle, and the end, of all the thoughts which occupy my mind night and day."[241] He was always heard with admiration when he spoke of this faith in Christ, whether in the professor's chair or in the church. His lessons diffused light, and men were astonished at not having sooner perceived truths which in his mouth appeared so evident. "The desire of justifying ourselves," said he, "is the source of all anguish of heart, whereas he who receives Jesus Christ as a Saviour has peace, and not only peace, but purity of heart. Sanctification of the heart is entirely a fruit of faith; for faith is in us a Divine work, which changes us, and gives us a new birth, emanating from G.o.d himself. It kills Adam in us by the Holy Spirit, which it communicates to us, giving us a new heart, and making us new men. "It is not by hollow speculation," exclaimed he again, "but by this practical method that we obtain a saving knowledge of Jesus Christ."[242]

[241] Praef. ad Gal.

[242] "Non per speculationem, sed per hanc viam practicam."

At this time Luther preached discourses on the Ten Commandments, which have come down to us under the name of _Popular Declamations_.

Undoubtedly there are errors in them; for Luther himself was enlightened only by degrees. "The path of the just is like the s.h.i.+ning light, which s.h.i.+neth more and more unto the perfect day." But in these discourses what truth! what simplicity! what eloquence! How easy to conceive the effect which the new preacher must have produced upon his audience and his age! We will quote only one pa.s.sage taken from the commencement.

Luther goes up into the pulpit of Wittemberg, and gives out these words, "Thou shalt have no other G.o.d before me." Then addressing himself to the people who filled the church, he says, "All the sons of Adam are idolaters, and guilty of violating this First Commandment."[243]

This strange a.s.sertion no doubt surprises his hearers. He must therefore justify it, and accordingly proceeds:--"There are two kinds of idolatry, the one without, the other within.

[243] "Omnes filii Adae sunt idololatrae." (Decem Praecepta Wittembergensi populo praedicata per R. P. D Martinum Lutherum, Aug.

anno 1516.) These discourses were p.r.o.nounced in German, but we quote from the Latin edition, i, p. 1.

"The one without is, when man wors.h.i.+ps wood and stone, beasts and stars.

"The one within is, when man, fearing punishment or seeking his ease, does not give wors.h.i.+p to the creature, but loves it internally, and confides in it.

"What religion is this? You do not bend the knee before riches and honours, but you offer them your heart, the n.o.blest part of you. Ah!

you wors.h.i.+p G.o.d with the body, and with the spirit you wors.h.i.+p the creature.

"This idolatry reigns in every man until he is cured of it freely by the faith which is in Jesus Christ.

"And how is this cure performed?

"In this way. Faith in Christ strips you of all confidence in your own wisdom, your own righteousness, your own strength. It tells you that if Christ had not died for you, and so saved you, neither yourself nor any creature could have done it.[244] Then you learn to despise all those things which remained useless to you.

[244] "Nisi ipse pro te mortuus esset, tequs servaret, nec tu, nec omnis creatura tibi posset prodesse." (Ibid.) Had he not died for thee, and did he not preserve thee, neither thyself nor any creature would be able to do thee good.

"There now remains to you only Jesus; Jesus alone; Jesus fully sufficient for your soul. No longer having any hopes in the creatures, you have now Christ only, in whom you hope all, and whom you love above all. Now Jesus is the sole, the only, the true G.o.d. When you have him for G.o.d you have no longer other G.o.ds."[245]

[245] "At Jesus est verus, unus, solus Deus, quem c.u.m habes non habes alienum deum. (Ibid.) But Jesus is G.o.d, sole, only, and true; having him you have no strange G.o.d.

It is thus Luther shows how, by the gospel, the soul is brought back to G.o.d its sovereign good, agreeably to the words of Jesus Christ, "I am the way; no man cometh unto the Father but by me." The man who speaks thus to his age is not merely desirous to overthrow some abuses; he is first of all desirous to establish true religion. His work is not negative merely--it is primarily positive.

Luther afterwards directs his discourse against the superst.i.tions with which Christendom then abounded, against signs and mysterious characters, observations of certain days and certain months, familiar demons, ghosts, the influence of the stars and wizards, metamorphoses, incubuses and succubuses, the patronage of saints, etc., etc. He attacks these idols one after the other, and vigorously casts down these false G.o.ds.

But it was at the university especially, in presence of enlightened youths, eager for truth, that Luther laid open all the treasures of the word of G.o.d. "His mode of explaining the Scriptures," says his ill.u.s.trious friend, Melancthon, "was such, that in the judgment of all pious and enlightened men it was as if a new light had risen upon doctrine after a long dark night. He pointed out the difference between the Law and the Gospel. He refuted the error then prevalent in churches and schools, that men merit the forgiveness of sins by their own works, and are rendered righteous before G.o.d by means of external discipline. He thus brought back the hearts of men to the Son of G.o.d.[246] Like John the Baptist, he pointed to the Lamb of G.o.d, who had taken away the sins of the world. He explained how sins are pardoned freely for the sake of the Son of G.o.d, and how man receives the blessing through faith. He made no change in ceremonies; on the contrary, the established discipline had not, in his order a more faithful observer and defender. But he laboured more and more to make all comprehend the great and essential doctrines of conversion, of the forgiveness of sins, of faith, and the true consolation which is to be found in the cross. The pious were charmed and penetrated with the sweetness of this doctrine, while the learned received it gladly.[247]

One would have said that Christ, the apostles and prophets, were coming forth from darkness and a loathsome dungeon."[248]

[246] "Revocavit igitur Lutherus hominum mentes ad Filium Dei."

(Melancth. Vita Luth.)

[247] "Hujus doctrinae dulcedine pii omnes valde capiebantur, et eruditis gratum erat." (Ibid.)

[248] "Quasi ex tenebris, carcere squalore, educi Christum, prophetas, apostolos." (Ibid.)

The firmness with which Luther fortified himself by Scripture gave great authority to his teaching, while other circ.u.mstances added to his power. His life corresponded to his words--his discourses were not merely from the life,[249] they came from the heart, and were exemplified in all his conduct. And when the Reformation burst forth many influential men, who were much grieved at seeing the rents that were made in the Church, won over by the Reformer's purity of conduct, and his admirable talents, not only did not oppose him, but even embraced the doctrine to which his works bore testimony.[250] The more they loved Christian virtue the more they inclined to the Reformer.

All honest theologians were in his favour.[251] Such is the testimony of those who knew him, in particular of Melancthon, the wisest man of his age, and Erasmus, Luther's celebrated opponent. Yet prejudice has dared to speak of his debauchery. Wittemberg was changed by this preaching of faith, and became the focus of a light which was soon to illumine Germany, and diffuse itself over all the Church.

[249] "Oratio non in labris nasci, sed in pectore." (Ibid.)

[250] "Eique propter auctoritatem, quam sanct.i.tate morum antea pepererat, adsenserunt." (Melancth. Vita Luth.)

[251] "Puto et hodie theologos omnes probos favere Luthero." (Erasmi, Ep. i, 652.)

In 1516, Luther published a treatise by an anonymous mystic theologian, (probably Ebland, priest at Frankfort,) ent.i.tled _German Theology_, wherein the author shows how man may attain perfection by the three methods of purification, illumination, and communion. Luther never plunged into mystical theology, but he received a salutary impression from it. It confirmed him in the disgust which he felt for dry scholastics--in his contempt for the works and observances so much dwelt upon by the Church--in his conviction of man's spiritual impotence, and of the necessity of grace, and in his attachment to the Bible. "To the schoolmen,"[252] wrote he to Staupitz, "I prefer the Mystics and the Bible;" thus placing the Mystics by the side of the inspired writers. Perhaps the _German Theology_ also a.s.sisted him in forming a sounder idea of the sacraments, and especially of the ma.s.s.

For the author of that work insists that the Eucharist gives Christ to man, but does not offer Christ to G.o.d. Luther accompanied this publication with a preface, in which he declared, that next to the Bible and St. Augustine, there was no book he had ever met with, from which he had learned more respecting G.o.d, Christ, man, and all things.

Already several doctors had begun to inveigh against the Professors of Wittemberg, and to accuse them of innovation. "One would suppose,"

continues Luther, "that there never were men before us who taught as we do; yea, verily, there were. But the wrath of G.o.d, which our sins have deserved, did not permit us to see them, and to hear them. For a long time the universities kept the word of G.o.d lying in a corner. Let them read this book, and then tell me if our theology is new; for this book is not new."[253] But if Luther took all the good that was in mystical theology, he took not the bad that was in it. The great error in mysticism is, to overlook a free salvation. We are going to see a remarkable example of the purity of Luther's faith.

[252] "Illis praefero mysticos et Biblia." (Luth. Ep. i, 107.)

[253] Die Deutsche Theologie, Strasbourg, 1519; Praef.

Luther, possessed of a tender and affectionate heart, was desirous to see those whom he loved in possession of the light which had guided him into the paths of peace; and availed himself of all the opportunities which he had, as professor, preacher, and monk, as well as of his extensive correspondence, to communicate his treasure to others. One of his old brethren of the convent of Erfurt, the monk George Spenlein, was then in the convent of Memmingen. After having spent some time at Wittemberg, Spenlein had asked the doctor to sell different articles which he had left, viz., a tunic of Brussels cloth, a work of a doctor of Isenach, and a monk's frock. Luther carefully executed this commission. "I have received," said he to Spenlein, in a letter, 7th April 1516, "a florin for the tunic, half a florin for the book, and a florin for the frock, and have remitted the whole to the father-vicar," to whom Spenlein owed three florins. But Luther pa.s.ses quickly from this account of monastic spoils to a more important subject.

"I should like much," says he to friar George, "to know how it is with your soul. Is it not weary of its own righteousness? does it not breathe at length and confide in the righteousness of Christ? In our day pride seduces many, especially those who do their utmost to become righteous. Not comprehending the righteousness which is freely given us of G.o.d in Christ Jesus, they would stand before him by their merits. But that cannot be. When you lived with us you were in this error, as I also was. I am still constantly fighting with it; and have not yet completely triumphed.

"O my dear brother, learn to know Christ and Christ crucified. Learn to sing unto him a new song; to despair of thyself, and say, 'Thou, O Lord Jesus! thou art my righteousness, and I am thy sin! Thou hast taken what is mine, and given me what is thine.[254] What thou wert not thou hast become, in order that what I was not I might become.'

Take care, O my dear George, not to pretend to such a purity as will make you unwilling to acknowledge yourself a sinner; for Christ dwells in sinners only. He came down from heaven, where he dwelt among the righteous, that he might dwell also among sinners. Meditate carefully on this love of Christ, and thou wilt derive ineffable blessing from it. If our labours and our afflictions could give us peace of conscience, why should Christ have died? Thou wilt find peace only in him, by despairing of thyself and of thy works, and learning with what love he opens his arms to thee, takes upon him all thy sins, and gives thee all his righteousness."

[254] "Tu, domine Jesu, es just.i.tia mea; ego autem sum peccatum tuum: tu a.s.sumpsisti meum, et dedisti mihi tuum." (Luth. Ep. i, p. 17.)

Thus the powerful doctrine which had already saved the world in the days of the Apostles, and which was to save it a second time in the days of the Reformers, was expounded by Luther with force and clearness. Stretching over numerous ages of ignorance and superst.i.tion, he here shook hands with St. Paul.

Spenlein was not the only person whom he sought to instruct in this fundamental doctrine. He felt uneasy at the little truth which he discovered in this respect in the writings of Erasmus. It was of importance to enlighten a man whose authority was so great, and whose genius was so admirable. But how was he to do it? His friend at court, the elector's chaplain, was respected by Erasmus; and it is to him Luther addresses himself. "My dear Spalatin, the thing which displeases me in Erasmus, that man of vast erudition, is, that by the righteousness of works or of the law, of which the apostle speaks, he understands the fulfilment of the ceremonial law. The justification of the law consists not in ceremonies only, but in all the works of the Decalogue. When these works are performed without faith in Christ, they may, it is true, make Fabriciuses, Reguluses, and other men of strict integrity in the eyes of the world, but then they as little deserve to be called righteousness, as the fruit of a medlar to be called a fig. For we do not become righteous, as Aristotle pretends, by doing works of righteousness; but when we have become righteous we do such works.[255] The man must first be changed, and then the works.

Abel was first pleasing to G.o.d, and then his sacrifice." Luther continues, "I pray you, fulfil the duty of a friend and of a Christian, by making Erasmus acquainted with those things." This letter is dated "In haste, from the corner of our convent, 19th Oct., 1516." It gives a true view of the footing on which Luther stood with Erasmus, and shows the sincere interest which he felt in whatever he thought truly advantageous to this distinguished writer. No doubt, at a later period, the opposition of Erasmus to the truth forced Luther to combat him openly, but it was only after he had sought to enlighten his opponent.

[255] "Non enim justa agendo justi efficimur: sed justi fiendo et essendo, operamur justa." (Luth. Ep. i. p. 22.)

At length those views on the nature of goodness were propounded which were at once clear and profound, and the great truth was distinctly proclaimed, that the real goodness of a work consists not in its external form, but in the spirit in which it is done. Thus giving a mortal blow to all the superst.i.tious observances, which had for ages choked the Church, and prevented Christian virtues from growing and flouris.h.i.+ng in it.

"I read Erasmus," again writes Luther, "but he is every day losing his credit with me. I like to see him, with so much skill and firmness, rebuking priests and monks for their loathsome ignorance, but I fear he will not do great service to the doctrine of Jesus Christ. What is of man has more hold on his heart than what is of G.o.d.[256] We live in dangerous times. A man is not a good and judicious Christian because he understands Greek and Hebrew. Jerome, who knew five languages, is inferior to Augustine, who only knew one, though Erasmus thinks differently. I am very careful to conceal my sentiments concerning Erasmus, lest I should give an advantage to his opponents. It may be the Lord will give him understanding in his own time."[257]

[256] "Humana praevalent in eo plusquam divina." The human prevails in him more than the divine.

[257] "Dabit ei Dominus intellectum suo forte tempore." (Luth. Ep. i, p. 52.)

The impotence of man, and the omnipotence of G.o.d, were the two truths which Luther wished to re-establish. It is a sad religion and a sad philosophy which throws man back upon his natural powers. Ages have made trial of these boasted powers, and while man has of himself succeeded wonderfully in things which concern his earthly existence, he has never been able to dissipate the darkness which hides the true knowledge of G.o.d from his mind, nor to change a single inclination of his heart. The highest degree of wisdom attained by ambitious intellects, or minds inflamed with ardent longings after perfection, has only plunged them into despair.[258] The doctrine, therefore, which unveils to us our impotence, in order to acquaint us with a Divine power, which shall enable us to do all things, is a generous, consoling, and perfectly true doctrine; and the reformation which exhibits the glory of heaven on the earth, and pleads the rights of Almighty G.o.d with men, is a great reformation.

[258] ?? ???; d??at?? a?aa?t?t?? e??a?

?d?. What, is it possible then to be without sin? asks Epictetus, (iv, 12, 19.) ???a??? Impossible! he replies.