Such rude treatment meted out to those who found fault with him (and one naturally thinks of clergy and religious, perhaps even of his very brethren, as the culprits), the denouncing them from the pulpit as “birds of prey,” and his claim to lay down the law, this, and similar passages in the sermons, throw a strong light on his disputatious temper.
In a well-ordered condition of things the Superiors of the Augustinians or the diocesan authorities would have intervened to put a stop to sermons so scandalously offensive; at Wittenberg, however, the evil was left unchecked and allowed to take deeper root. The students, the younger monks and some of the burghers, became loud and enthusiastic followers of the bold preacher. Staupitz was altogether on his side, and, owing to him, also the Elector of Saxony. The Prince was, however, so little of an authority on matters theological that Luther once writes of him that he was “in things concerning God and the salvation of the soul almost seven times blind.”[183]
Luther’s notes on his Sunday sermons during the summer of 1516—a time when he had already expressed his errors quite plainly in his lectures on the Epistle to the Romans—afford us a glimpse of an acute controversy. At this time his sermons dealt with the first Commandment.
The Gospel for the 7th Sunday after Pentecost with the words: “Beware of false prophets” gives him an all too tempting opportunity for a brush with his adversaries, and, on July 6, he attacks them from the standpoint of his new ideas on righteousness. “Much fasting, and long prayers,” he cries, “study, preaching, watching, and poor clothing, these are the pious lambskins under which ravening wolves hide themselves.” In their case these are only “works done for show.” These Observantines, for all their great outward display of holiness, are “heretics and schismatics.” Thus does he storm, evidently applying his words to his brother monks of the Observantine party, who probably had been among the first to criticise him. The following remarks on rebellion and defamation make this application all the clearer.[184] “The true works by which we may recognise the prophets are done in the inner and hidden man. But these proud men are wanting above all in patience and the charity which is forgetful of self, but concerned for others.” “When they have to do works which are not to their liking they are slow, rebellious, obstinate, but they well know how to take away the name of others and to pass judgment on them.... There is no greater plague in the Church to-day than these men with the words: ‘Good works are necessary’ in their mouths; men who refuse to distinguish between what is good and evil because they are enemies of the Cross, i.e. of the good things of God.”[185]
Such a daring challenge on Luther’s part did not fail in its effect. Within as well as outside the Order united preparations were being made for a strong resistance, his foes working both openly and in secret.
Luther’s adversaries were again made the object of his public vituperation in two sermons preached on the same day a little later. This was on July 27, the 10th Sunday after Pentecost. In one sermon the passionate orator attempted to show the danger of the times; he describes how powerful the devil had become and how under the appearance of good works he was making certain persons “fine breakers” of the first Commandment. “And these venture,” he says, “to shoot arrows secretly against those who are right of heart.”[186] In the other sermon his opponents had to submit to being called—in allusion to the Sunday’s Gospel of the Pharisee and the Publican—real “Pharisees, who by reason of their assumed holiness and merits seek the praise of men,” whereas in reality, with their self-righteousness, they have merely erected an idol in their hearts.[187]
Even this was not enough however. The continuous complaints of those who thought differently from himself called Luther into the field again the very next Sunday (August 3).[188] They heard what they might have anticipated, as soon as the fiery preacher, whose appearance was doubtless greeted by his pupils and adherents with looks of joy, got to work on his thesis: To place our hope in anything but God, even in the merit of our good works, is to have false idols before God. Then the stream of words flowed apace against the “proud saints,” against the presumptuous assurance of salvation on the part of the servitors of works, against the fools who make the narrow way to heaven still narrower, against the A B C pupils, who know nothing outside their own works. “These are old stagers,” he cries, because, like certain horses who only go along one track, they know only the one path of their own works. As though he recollected his own short-lived zeal for the work of the Order, he adds: “At the commencement, when a man first enters on the path of the religious life he has to exercise himself in many good works, fasts, vigils, prayers, works of mercy, submission, obedience and other such-like.” But to remain permanently stuck fast in these, that is what makes a man a Pharisee. “The truly pious who are led by the Spirit,” he continues, in a vein of peculiar mysticism, “once initiated into these things, do not trouble much more about them. Rather they offer themselves to God, ready for any work to which He may call them, and are led through many sufferings and humiliations without knowing whither they are going.”[189]
Luther frequently spoke at that time in the language of a certain school of mysticism with which he was much enamoured. The following extract from the sermon under consideration, together with some thoughts on similar lines, from his synodal address at Leitzau, belong here.