The young monk is terrified at the thought of the Divine justice, and lays all his fears before the vicar-general. The ineffable holiness of God, and his sovereign majesty, fill him with alarm. Who will be able to support the day of his advent—who to stand when he appeareth?
Staupitz resumes. He knows where he has found peace, and his young friend will hear it. "Why torment thyself," said he to him, "with all these speculations and high thoughts? Look to the wounds of Jesus Christ, to the blood which he has shed for thee; then thou shalt see the grace of God. Instead of making a martyr of thyself for thy faults, throw thyself into the arms of the Redeemer. Confide in him, in the righteousness of his life, and the expiation of his death. Keep not back; God is not angry with thee; it is thou who art angry with God. Listen to the Son of God, who became man in order to assure thee of the Divine favour. He says to thee, 'Thou art my sheep; thou hearest my voice; none shall pluck thee out of my hand.'"174
But Luther does not here find the repentance which he believes necessary to salvation. He replies, and it is the ordinary reply of agonised and frightened souls, "How dare I believe in the favour of God, while there is nothing in me like true conversion? I must be changed before he can receive me."
His venerable guide shows him that there can be no true conversion while God is dreaded as a severe Judge. "What will you say then," exclaims Luther, "of the many consciences, to which a thousand unsupportable observances are prescribed as a means of gaining heaven?"
Then he hears this reply from the vicar-general, or rather his belief is, that it comes not from man, but is a voice sounding from heaven.175 "No repentance," says Staupitz, "is true, save that which begins with the love of God and of righteousness.176 What others imagine to be the end and completion of repentance is, on the contrary, only the commencement of it. To have a thorough love of goodness, thou must, before all, have a thorough love of God. If thou wouldest be converted, dwell not upon all these macerations and tortures; 'Love him who first loved thee.'"
Luther listens and listens again. These consoling words fill him with unknown joy, and give him new light. "It is Jesus Christ," thinks he in his heart. "Yes, it is Jesus Christ himself who consoles me so wonderfully by these sweet and salutary words."177
These words, in fact, penetrated to the inmost heart of the young monk, like the sharp arrow of a mighty man.178 In order to repent, it is necessary to love God. Illumined with this new light, he proceeds to examine the Scriptures, searching out all the passages which speak of repentance and conversion. These words, till now so much dreaded, become, to use his own expressions, "an agreeable sport, and the most delightful recreation. All the passages of Scripture which frightened him seem now to rise up from all sides, smiling, and leaping, and sporting with him."179
"Hitherto," exclaims he, "though I carefully disguised the state of my heart, and strove to give utterance to a love which was only constrained and fictitious, Scripture did not contain a word which seemed to me more bitter than that of repentance. Now, however, there is none sweeter and more agreeable.180 Oh! how pleasant the precepts of God are, when we read them not only in books, but in the precious wounds of the Saviour."181
Meanwhile, Luther, though consoled by the words of Staupitz was still subject to fits of depression. Sin manifested itself anew to his timorous conscience, and then the joy of salvation was succeeded by his former despair. "O my sin! my sin! my sin!" one day exclaimed the young monk in presence of the vicar-general, in accents of the deepest grief. "Ah!" replied he, "would you only be a sinner on canvass, and also have a Saviour only on canvass?" Then Staupitz gravely added, "Know that Jesus Christ is the Saviour even of those who are great, real sinners, and every way deserving of condemnation."
What agitated Luther was not merely the sin which he felt in his heart. The upbraidings of his conscience were confirmed by arguments drawn from reason. If the holy precepts of the Bible frightened him, some of its doctrines likewise increased his terror. Truth, which is the great means by which God gives peace to man, must necessarily begin by removing the false security which destroys him. The doctrine of election, in particular, disturbed the young man, and threw him into a field which it is difficult to traverse. Must he believe that it was man who, on his part, first chose God? or that it was God who first chose man? The Bible, history, daily experience, and the writings of Augustine, had shown him that always, and in every thing, in looking for a first cause, it was necessary to ascend to the sovereign will by which every thing exists, and on which every thing depends. But his ardent spirit would have gone farther. He would have penetrated into the secret counsel of God, unveiled its mysteries, seen the invisible, and comprehended the incomprehensible. Staupitz interfered, telling him not to pretend to fathom the hidden purposes of God, but to confine himself to those of them which have been made manifest in Christ. "Look to the wounds of Christ," said he to him, "and there see a bright display of the purposes of God towards man. It is impossible to comprehend God out of Jesus Christ. In Christ you will find what I am, and what I require, saith the Lord. You can find him nowhere else, either in heaven or on the earth."182
The vicar-general went farther. He convinced Luther of the paternal designs of Providence, in permitting the various temptations and combats which the soul has to sustain. He exhibited them to him in a light well fitted to revive his courage. By such trials God prepares those whom he destines for some important work. The ship must be proved before it is launched on the boundless deep. If this education is necessary for every man, it is so particularly for those who are to have an influence on their generation. This Staupitz represented to the monk of Erfurt; "It is not without cause," said he to him, "that God exercises you by so many combats; be assured he will employ you in great things as his minister."
These words, which Luther hears with astonishment and humility, fill him with courage, and give him a consciousness of powers, whose existence he had not even suspected. The wisdom and prudence of an enlightened friend gradually reveal the strong man to himself. Nor does Staupitz rest here. He gives him valuable directions as to his studies, exhorting him in future to lay aside the systems of the school, and draw all his theology from the Bible. "Let the study of the Scriptures," said he, "be your favourite occupation." Never was good advice better followed. But what, above all, delighted Luther, was the present of a Bible from Staupitz. Perhaps it was the Latin Bible bound in red leather, which belonged to the convent, and which it was the summit of his desire to possess, that he might be able to carry it about with him wherever he went, because all its leaves were familiar to him, and he knew where to look for every passage.183 At length this treasure is his own. From that time he studies the Scriptures, and especially the Epistles of St. Paul, with always increasing zeal. The only author whom he admits along with the Bible is St. Augustine. Whatever he reads is deeply imprinted on his soul, for his struggles had prepared him for comprehending it. The soil had been ploughed deep, and the incorruptible seed penetrates far into it. When Staupitz left Erfurt, a new day had dawned upon Luther.
Nevertheless, the work was not finished. The vicar-general had prepared it, but its completion was reserved for a humbler instrument. The conscience of the young Augustin had not yet found repose, and, owing to his efforts and the stretch on which his soul had been kept, his body at length gave way. He was attacked by an illness which brought him to the gates of death. This was