Luther afterwards directs his discourse against the superstitions 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 gods.
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 God. "His mode of explaining the Scriptures," says his illustrious 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 God by means of external discipline. He thus brought back the hearts of men to the Son of God.246 Like John the Baptist, he pointed to the Lamb of God, who had taken away the sins of the world. He explained how sins are pardoned freely for the sake of the Son of God, 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
The firmness with which Luther fortified himself by Scripture gave great authority to his teaching, while other circumstances 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.
In 1516, Luther published a treatise by an anonymous mystic theologian, (probably Ebland, priest at Frankfort,) entitled 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 assisted him in forming a sounder idea of the sacraments, and especially of the mass. For the author of that work insists that the Eucharist gives Christ to man, but does not offer Christ to God. 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 God, 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 God, 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 God 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.
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 passes 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 God 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."
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 superstition, 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