[966] Cp. K. Stange, “Die ersten ethischen Disputationen Luthers” (“Quellenschriften zur Gesch. des Protestantismus,” No. 1), p. 54.
[967] “Werke,” Weim. ed., 1, p. 540 f.; “Opp. Lat. var.,” 2, p. 152 seq.
[968] Cp. Weim. ed., 1, p. 542. “Opp. Lat. var.,” p. 156: “Cui (sacerdoti absolventi) qui crediderit cum fiducia, vere obtinuit pacem et remissionem apud Deum; id est certus fit, se esse absolutum, non rei sed fidei certitudine propter infallibilem misericordiam promittentis sermonem Quodcunque solveris,” etc. “Sic Ro. V. Iustificati gratis per gratiam ipsius, pacem habemus ad Deum per fidem, non utique per rem.”
[969] “Werke,” Weim. ed., 1, p. 541.
[970] Ibid., p. 629 ff.; “Opp. Lat. var.,” 1, p. 378 seq.
[971] “Werke,” Weim. ed., 1, p. 557; “Opp. Lat. var.,” 2, p. 179 seq. No reason can be advanced against the application of this passage to Luther himself except that the formula he employs, Novi hominem (cp. 2 Cor xii. 2: “Scio hominem in Christo ... raptum”), he also once makes use of in an account given of another person. This circumstance, however, does not invalidate the reference to his own person, which is apparent from the whole context. It is true, however, that Luther does not directly refer to himself. The Protestant historians, J. Köstlin, W. Köhler, W. Braun, G. Kawerau, etc., also refer the passage to Luther himself. The last-named historian says, in the “Deutsch-Evangelische Blätter,” 1906, p. 447, that this passage of the Resolutions gives an idea “of the night of the soul which he had experienced.”
[972] See volume vi., chapter xxxvi., “Dark side of the Life of the Soul,” 4, 5.
[973] “Werke,” Weim. ed., 2, p. 13 f. “Opp. Lat. var.,” 2, p. 377 seq.
[974] “Per nulla opera aptus (eris) ad sacramentum, sed per solam fidem, quia sola fides verbi Christi iustificat, vivificat, dignificat, præparat; sine qua omnia alia vel sunt præsumptionis vel desperationis studia. Iustus enim non ex dispositione sua sed ex fide vivit, Rom. i. 17,” which passage (see below, p. 391 ff.) accordingly already plays a great part in his considerations.
[975] In the beginning of 1519 he gives instructions to the Faithful, intended to show them how to make a good use of Confession (“A Short Instruction how to make a Confession,” “Werke,” Weim. ed., 2, p. 57 ff; Erl. ed., 21, p. 244 ff.). Even in March, 1520, he republished this little work in an extended form, “Confitendi Ratio,” Weim. ed., 6, p. 154 seq. “Opp. Lat. var.,” 4, p. 152 seq. (cp. Köstlin-Kawerau, 1, p. 278), where he recommends confession, merely warning the penitent, “ut non fiducia confessionis vel faciendæ vel factæ nitatur, sed in solius Dei clementissimam promissionem tota fidei plenitudine confidat, certissimus videlicet, quod, qui confessuro peccata sua promisit veniam, promissionem suam fidelissime præstabit.”