Epistle to the Galatians--Christ for us--Blindness of
Luther's Adversaries--First Ideas on the Supper--Is the
Sacrament Sufficient without Faith?--Luther a Bohemian--Eck
attacked--Eck sets out for Rome.
[Sidenote: BLINDNESS OF ADVERSARIES.]
Far from drawing back, Luther uniformly continued to advance, and at
this time struck one of his severest blows at error, by publishing his
first commentary on the Epistle to the Galatians.[153] It is true, the
second commentary was superior to the first; but still the first
contained a forcible exposition of the doctrine of justification by
faith. Every expression of the new apostle was full of life, and God
employed him to imbue the hearts of the people with divine knowledge.
"Christ gave himself for our sins," said Luther to his contemporaries.[154]
"It was not silver or gold that he gave for us, nor was it a man or
angels. He gave himself--himself, out of whom there is no true
greatness; and this incomparable treasure he gave ... for our sins.
Where, now, are those who proudly boast of the powers of our will?
where are the lessons of moral philosophy? where the power and
strength of the law? Our sins being so great that they cannot possibly
be taken away without an immense ransom, shall we pretend to acquire
righteousness by the energy of our will, by the power of the law, and
the doctrines of men? What will all these cunning devices, all these
illusions, avail us? Ah! we will only cover our iniquities with a
spurious righteousness and convert ourselves into hypocrites, whom no
worldly power can save."
[153] 3rd September, 1519.
[154] L. Op. (L.) x, 461.
But while Luther thus proves that man's only salvation is in Christ,
he also shows how this salvation changes his nature, and enables him
to abound in good works. "The man," says he, "who has truly heard the
word of Christ, and keeps it, is immediately clothed with the spirit
of charity. If thou lovest him who has made thee a present of twenty
florins, or done thee some service, or in some way given thee a proof
of his affection, how much more oughtest thou to love him, who, on thy
account, has given not silver or gold, but himself, received so many
wounds, endured a bloody sweat, and even died for thee; in one word,
who, in paying for all thy sins, has annihilated death, and secured
for thee a Father full of love in heaven!... If thou lovest him not,
thy heart has not listened to the things which he has done; thou hast
not believed them; for faith works by love." "This epistle," said
Luther, in speaking of the Epistle to the Galatians, "is my epistle--I
am married to it."
His opponents caused him to proceed at a quicker pace than he would
otherwise have done. At this time Eck instigated the Franciscans of
Juterbock to make a new attack upon him; and Luther, in his
reply,[155] not satisfied with repeating what he had already taught,
attacked errors which he had recently discovered. "I would fain know,"
says he, "in what part of Scripture the power of canonising saints has
been given to the popes; and also what the necessity, or even the
utility is, of canonising them?"... "However," adds he, ironically,
"let them canonise as they will."[156]
[155] Defensio contra malignum Eccli judicium. (Lat. i, p. 356.)
[156] Canoniset quisque quantum volet. (Ibid. p. 367.)
These new attacks of Luther remained unanswered. The blindness of his
enemies was as favourable to him as his own courage. They passionately
defended secondary matters, and said not a word when they saw the
foundations of Roman doctrine shaking under his hand. While they were
eagerly defending some outworks, their intrepid adversary penetrated
into the heart of the citadel, and there boldly planted the standard
of truth; and hence their astonishment, when they saw the fortress
sapped, blazing, and falling to pieces amid the flames, at the moment
when they thought it impregnable, and were hurling defiance at their
assailants. Thus it is that great changes are accomplished.
[Sidenote: FIRST IDEAS ON THE LORD'S SUPPER.]
The sacrament of the Lord's supper began, at this time, to engage
Luther's attention. He looked for it in the mass, but in vain. One
day, shortly after his return from Leipsic, he mounted the pulpit. Let
us mark his words, for they are the first which he pronounced, on a
subject which afterwards divided the Church and the Reformation into
two parties. "In the holy sacrament of the altar," says he, "there are
three things which it is necessary to know; the sign, which must be
external, visible, and under a corporal form; the thing signified,
which is internal, spiritual, and within the mind; and faith, which
avails itself of both."[157] Had the definitions not been pushed
farther, unity would not have been destroyed.
[157] L. Op. (L.) xvii, p. 272.
Luther continues. "It were good that the Church should, by a general
council, decree that both kinds shall be distributed to all the
faithful; not, however, on the ground that one kind is insufficient,
for faith by itself would be sufficient." These bold words pleased his
audience, though some were astonished and offended, and exclaimed,
"This is false and scandalous."[158]
[158] Ibid. p. 281.
The preacher continues. "There is no union closer, deeper, or more
inseparable than that between food and the body which is nourished by
it. In the sacrament, Christ unites himself to us so closely that he
acts in us as if he were identified with us. Our sins attack him. His
righteousness defends us."
But Luther, not deeming it enough to expound the truth, attacks one of
the most fundamental errors of Rome.[159] The Roman Church pretends
that the sacrament operates by itself, independently of the
disposition of him who receives it. Nothing can be more convenient
than such an opinion, since to it, both the eagerness with which the
sacrament is sought, and the profits of the clergy are to be ascribed.
Luther attacks this doctrine,[160] and maintains its opposite[161]--viz.,
that faith and a right disposition of heart are indispensable.
[159] "Si quis dixerit per ipsa novæ legis sacramenta _ex opere
operato_ non conferri gratiam, sed solam fidem divinæ promissionis, ad
gratiam consequendam sufficere, anathema sit." (Council of Trent,
Sess. 7, can. 8.) If any man says that grace is not bestowed through
the Sacraments of the New Covenant, by the mere act, (_ex opere
operato_,) but that faith alone in the divine promise is sufficient to
obtain grace, let him be anathema.
[160] Known by the name of opus operatum, the work performed.
[161] That of the _opus operantis_, the work of the performer, the
communicant.
This energetic protestation was destined to overthrow ancient
superstitions; but, strange to say, it attracted no attention. Rome
overlooked what might have made her scream in agony, and impetuously
attacked the unimportant observation which Luther threw out at the
commencement of his discourse, concerning communion in two kinds. The
discourse having been published in December, a general cry of heresy
was raised. "It is just the doctrine of Prague unadulterated," was the
exclamation at the Court of Dresden, where the sermon arrived during
the Christmas festivals. "It is written, moreover, in German, in order
to make it accessible to the common people."[162] The devotion of the
prince was troubled, and on the third day of the festival he wrote to
his cousin Frederick. "Since the publication of this discourse, the
number of persons who receive the sacrament in two kinds has received
an increase of 6000. Your Luther, from being a professor of
Wittemberg, is on the eve of becoming a bishop of Prague, and an
arch-heretic".... The cry was, "he was born in Bohemia, of Bohemian
parents, he was brought up at Prague, and trained in the writings of
Wickliffe."
[162] L. Op. (L.) xvii, p. 281.
Luther judged it right to contradict these rumours in a writing in
which he gravely detailed his parentage. "I was born at Eisleben,"
said he, "and was baptised in St. Peter's church. The nearest town to
Bohemia in which I have ever been, is Dresden."[163]
[163] L. Op. (L.) xvii, p. 281.
The letter of Duke George did not prejudice the Elector against
Luther, for a few days after he invited him to a splendid
entertainment which he gave to the Spanish ambassador, and at which
Luther valiantly combated the minister of Charles.[164] The Elector's
chaplain had, by his master's order, requested Luther to use
moderation in defending his cause. "Excessive folly displeases man,"
replied Luther to Spalatin, "but excessive wisdom displeases God. The
gospel cannot be defended without tumult and scandal. The word of God
is sword, war, ruin, scandal, destruction, poison;"[165] and, hence,
as Amos expresses it, "it presents itself like a bear in the path, and
a lioness in the forest. I ask nothing, I demand nothing. There is one
greater than I who asks and demands. Whether he stands or falls, I am
neither gainer nor loser."[166]
[164] Cærterum ego natus sum in Eisleben.... (L. Ep. i, p. 389.)
[165] Cum quo heri ego et Philippus certavimus, splendide invitati.
(Ibid. p. 396.) With whom Philip and I had a debate yesterday at a
splendid entertainment.
[166] Verbum Dei gladius est, bellum est, ruina est, scandalum est,
perditio est, venenum est.... (L. Ep. i, p. 417.)
[Sidenote: ECK'S ATTACK.]
It was obvious that faith and courage were about to become more
necessary to Luther than ever. Eck was forming projects of revenge.
Instead of the laurels which he had counted on gaining, he had become
a laughing-stock to all men of intellect throughout the nation.[167]
Cutting satires were published against him. Eck was cut to the very
heart by "An Epistle of Ignorant Canons," written by Œcolompadius,
and a complaint against him probably by the excellent Pirckheimer of
Nuremberg, exhibiting a combination of sarcasm and dignity of which
the 'Provincial Letters' of Pascal alone can give some idea.
[167] Ego nihil quæro; est qui quærat. Stet ergo, sive cadat; ego
nihil lucror, aut amitto. (Ibid. p. 418.)
Luther expressed his dissatisfaction with some of these writings. "It
is better," said he, "to attack openly than to keep barking behind a
hedge."[168]
[168] Melior est aperta criminatio, quam iste sub sepe morsus. (Ibid.
p. 425.)
How greatly the chancellor of Ingolstadt had miscalculated! His
countrymen abandon him, and he prepares for a journey beyond the Alps,
to invoke the aid of strangers. Wherever he goes he vents his
threatenings against Luther, Melancthon, Carlstadt, and the Elector
himself. "From the haughtiness of his expressions," says the doctor of
Wittemberg, "one would say he imagines himself to be God
Almighty."[169] Inflamed with rage, and thirsting for vengeance, Eck,
having in February, 1520, published a work on the primacy of St.
Peter,--a work devoid of sound criticism, in which he maintained that
this apostle, the first of the popes, resided for twenty-five years at
Rome--set out for Italy in order to receive the reward of his
pretended triumphs, and to forge at Rome, near the papal capitol,
thunders mightier than the frail scholastic arms which had given way
in his hands.
[169] Deum crederes omnipotentem loqui. (L. Ep. i, p. 380.)
Luther was aware of all the dangers to which the journey of his
antagonist would expose him--but he feared not. Spalatin, alarmed,
urged him to make proposals of peace. "No," replied Luther, "so long
as he clamours, I cannot decline the contest. I commit the whole
affair to God, and leave my bark to the winds and waves. It is the
battle of the Lord. How can it be imagined that Christ will advance
his cause by peace? Did he not combat even unto death, and have not
all the martyrs since done the same?"[170]
[170] Cogor rem Deo committere, data flatibus et fluctibus nave.
Bellum Domini est.... (Ibid. p. 423.)
Such was the position of the two combatants of Leipsic, at the
commencement of the year 1520. The one was stirring up the whole
papacy to strike a blow at his rival, who, on his part, waited for war
as calmly as if he had been waiting for peace. The year on which we
are entering will see the bursting of the storm.