James Aitken Wylie - The History of Protestantism (Complete 24 Books in One Volume)

These were wise words, and "the words of the wise are as nails, and as goads fastened in a sure place by the master of assemblies." So was it with the words of the Vicar-General; a light from heaven accompanied them, and shone into the understanding of Luther. He felt that a healing balm had touched his wound, that a refreshing oil had been poured upon his bruised spirit. Before leaving him, the Vicar-General made him the present of a Bible, which Luther received with unbounded joy; and most sacredly did he obey the parting injunction of Staupitz: "Let the study of the Scriptures be your favorite occupation."

But the change in Luther was not yet complete. It is hard to enter into life – to cast out of the heart that distrust and fear of God with which sin has filled it, and take in the grand yet true idea of God's infinite love, and absolutely free and boundless mercy.

Luther's faith was as yet but as a grain of mustard-seed. After Staupitz had taken leave of him he again turned his eye from the Savior to himself; the clouds of despondency and fear that instant gathered; and his old conflicts, though not with the same violence, were renewed. He fell ill, and in his sore sickness he lay at the gates of death. It pleased God on this bed, and by a very humble instrument, to complete the change which the Vicar-General had commenced. An aged brother-monk who, as Luther afterwards said, was doubtless a true Christian though he wore "the cowl of damnation," came to his bedside, and began to recite with much simplicity and earnestness the Apostle's Creed, "I believe in the forgiveness of sins." Luther repeated after him in feeble accents, "I believe in the forgiveness of sins." "Nay," said the monk, "you are to believe not merely in the forgiveness of David's sins, and of Peter's sins; you must believe in the forgiveness of your own sins." The decisive words had been spoken. A ray of light had penetrated the darkness that encompassed Luther. He saw it all: the whole Gospel in a single phrase, the forgiveness of sins – not the payment, but the forgiveness.

In that hour the principle of Popery in Luther's soul fell. He no longer looked to himself and to the Church for salvation. He saw that God had freely forgiven him in His Son Jesus Christ. His prison doors stood open. He was in a new world. God had loosed his sackcloth and girded him with gladness. The healing of his spirit brought health to his body; and in a little while he rose from that bed of sickness, which had so nearly been to him the bed of death. The gates of destruction were, in God's marvelous mercy, changed into the gates of Paradise.

The battle which Luther fought in this cell was in reality a more sublime one than that which he afterwards had to fight before the Diet of the Empire at Worms. Here there is no crowd looking on, no dramatic lights fall upon the scene, the conflict passes in the obscurity of a cell; but all the elements of the morally sublime are present. At Worms, Luther stood before the powers and principalities of earth, who could but kill the body, and had no more that they could do. Here he meets the powers and principalities of darkness, and engages in a struggle, the issue of which is to him eternal life or eternal death. And he triumphs! This cell was the cradle of a new life to Luther, and a new life to Christendom. But before it could be the cradle of a new life it had first to become a grave. Luther had here to struggle not only to tears and groans: he had to struggle unto death. "Thou fool, that which thou sowest is not quickened except it die." So did the Spirit of God inspire Paul to announce what is a universal law. In every case death must precede a new life. The new life of the Church at the beginning of the Christian era came from a grave, the sepulcher of Christ. Before we ourselves can put on immortality we must die and be buried. In this cell at Erfurt died Martin Luther the monk, and in this cell was born Martin Luther the Christian, and the birth of Luther the Christian was the birth of the Reformation in Germany.

Let us pause here, and notice how the Reformation rehearsed itself first of all in the cell at Erfurt, and in the soul of Luther, before coming forth to display its power on the public stage of Germany and of Christendom. The finger of God touched the human conscience, and the mightiest of all forces awoke. The Reformation's birth-place was not the cabinet of kings, nor the closet of philosophers and scholars: it had its beginnings in the depths of the spiritual world – in the inextinguishable needs and longings of the human soul, quickened, after a long sleep, by divinely ordained instrumentalities.

For ages the soul of man had "groaned, being burdened." That burden was the consciousness of sin. The method taken to be rid of that burden was not the forgiveness, but the payment of sin. A Church arose which, although retaining "the forgiveness of sins" as an article in her creed, had discarded it from her practice; or rather, she had substituted her own "forgiveness of sins" for God's.

The Gospel came to men in the beginning preaching a free pardon. To offer forgiveness on any other terms would have been to close heaven while professing to open it. But the Church of Rome turned the eyes of men from the salvation of the Gospel, to a salvation of which she assumed to be the exclusive and privileged owner. That on which the Gospel had put no price, knowing that to put upon it the smallest price was wholly to withhold it, the Church put a very great price. Salvation was made a marketable commodity; it was put up for sale, and whoever wished to possess it had to pay the price which the Church had put upon it. Some paid the price in good works, some paid it in austerities and penances, and some in money. Each paid in the coin that most suited his taste, or convenience, or ability; but all had to pay. Christendom, in process of time, was covered with a vast apparatus for carrying on this spiritual traffic. An order of men was established, through whose hands exclusively this ghostly merchandise passed. Over and above the great central emporium of this traffic, which was opened on the Seven Hills, hundreds and thousands of inferior marts were established all over Christendom. Cloisters and convents arose for those who chose to pay in penances; temples and churches were built for those who chose to pay in prayers and masses; and privileged shrines and confessional-boxes for those who preferred paying in money. One half of Christendom reveled in sin because they were wealthy, and the other half groaned under self-inflicted mortifications because they were poor. When at length the principle of a salvation purchased from the Church had come to its full height, it fell.

But Christendom did not deliver itself on the principle of payment. It was not by remaining the bondsman of the Church, and toiling in its service of penances and works of merit, that it wrought out its emancipation. It found that this road would never lead to liberty. Its burden, age after age, was growing but the heavier. Its case had become hopeless, when the sound of the old Gospel, like the silver trumpets of the Day of Jubilee, broke upon its ear: it listened: it cast off the yoke of ceremonies: it turned from man's pardon to God's; from the Church to Christ; from the penance of the cell to the sacrifice of the Cross. Its emancipation was accomplished.

Table of Contents

Ordained as a Priest – Wittemberg University – Luther made Professor – Lectures on the Bible – Popularity – Concourse of Students – Luther Preaches at Wittemberg – A Wooden Church – The Audience – The Impression – The Gospel Resumes its March – Who shall Stop it?

LUTHER had been two years in the monastery, when on Sunday, 2nd May, 1507, he was ordained to the priesthood. The act was performed by Jerome, Bishop of Brandenburg. John Luther, his father, was present, attended by twenty horsemen, Martin's old comrades, and bringing to his son a present of twenty guilders. The earliest letter extant of Luther is one of invitation to John Braun, Vicar of Eisenach. It gives a fine picture of the feelings with which Luther entered upon his new office. "Since the glorious God," said he, "holy in all his works, has deigned to exalt me, who am a wretched man and every way an unworthy sinner, so eminently, and to call me to his sublime ministry by his sole and most liberal mercy, may I be grateful for the magnificence of such Divine goodness (as far at least as dust and ashes may) and duly discharge the office committed to me."