At the same time that Luther attacked Aristotle, he took the part of Erasmus and Reuchlin against their enemies. He entered into communication with these great men and others of the learned, such as Pirckheimer, Mutian, and Hütten, who belonged more or less to the same party. At this period he formed another friendship also, which was of great importance to him during his whole life.
There was then at the court of the elector a man distinguished for wisdom and candour, named George Spalatin. Born at Spalatus or Spalt, in the bishopric of Eichstadt, he had at first been curate of the village of Hohenkirch, near the forest of Thuringia, and was afterwards selected by Frederick the Wise to be his secretary and chaplain, and also tutor to his nephew, John Frederick, who was one day to wear the electoral crown. Spalatin retained his simplicity in the midst of the court. He appeared timid on the eve of great events, circumspect and prudent like his master,236 when contrasted with the impetuous Luther, with whom he was in daily correspondence. Like Staupitz he was made for peaceful times. Such men are necessary, somewhat resembling those delicate substances in which we wrap up jems and trinkets to protect them from injury in travelling. They seem useless, and yet without them the precious jewels would have been broken and destroyed. Spalatin was not fitted to do great things, but he faithfully and unostentatiously acquitted himself of the task which had been assigned to him.237 He was at first one of the principal assistants of his master in collecting those relics of saints, of which Frederick was long an amateur, but gradually, along with the prince, turned toward the truth. The faith which was then re-appearing in the Church did not take the firm hold of him that it did of Luther. He proceeded at a slower pace. He became Luther's friend at court, the minister through whom all affairs between the Reformer and the princes were transacted, the mediator between the Church and the State. The elector honoured Spalatin with his friendship; when on a journey they always travelled in the same carriage.238 In other respects, the air of the court often half suffocated the good chaplain. He took fits of melancholy, and would have liked to quit all his honours, and be again a simple pastor in the woods of Thuringia; but Luther consoled him, and exhorted him to remain firm at his post. Spalatin acquired general esteem; the princes and the learned of his time testifying the sincerest regard for him. Erasmus said, "I inscribe the name of Spalatin not only among those of my principal friends, but also amongst those of my most venerated patrons; and this not on paper but on my heart."239
The affair of Reuchlin and the monks was then making a great noise in Germany. The most pious men were often at a loss as to the party which they ought to embrace; for the monks wished to destroy Jewish books which contained blasphemies against Christ. The doctor of Wittemberg being now in high repute, the elector ordered his chaplain to consult him on this subject. The following is Luther's reply. It is the first letter which he addressed to the preacher of the court.
"What shall I say? These monks pretend to drive out Beelzebub, but not by the finger of God. For this I cease not to lament and groan. We Christians begin to be wise abroad, and we are void of sense at home.240 On all the places of Jerusalem are blasphemies a hundred times worse than those of the Jews. The world is filled with spiritual idols. Inspired with a holy zeal, we should put away and destroy these internal enemies, whereas we leave the matter which is most pressing; the devil himself persuading us to abandon our own business at the same time that he prevents us from amending what belongs to others."
Chapter 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 God 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
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 shining light, which shineth 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 passage taken from the commencement.
Luther goes up into the pulpit of Wittemberg, and gives out these words, "Thou shalt have no other god 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 assertion 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.
"The one without is, when man worships wood and stone, beasts and stars.
"The one within is, when man, fearing punishment or seeking his ease, does not give worship 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 noblest part of you. Ah! you worship God with the body, and with the spirit you worship 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.
"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 God. When you have him for God you have no longer other gods."245
It is thus Luther shows how, by the gospel, the soul is brought back to God 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