“His vocabulary was strong and incisive,” Johannes Janssen truly remarks, “his style full of life and movement, his similes, in their naked plainness, were instinct with vigour and went straight to the mark. He drew from the rich mines of the vernacular tongue, and in popular eloquence and oratory few equalled him. Where he still spoke in the spirit of the Catholic past his language was often truly sublime. In his works of instruction and edification he more than once reveals a depth of religious grasp which reminds one of the days of German mysticism.”[822]
His first pupils could not sufficiently extol his gift of language. Justus Jonas in his panegyric on Luther declares, though his words are far-fetched: “Even the Chanceries have learnt from him, at least in part, to speak and write correct German; for he revived the use of the German language so that now we are again able to speak and write it accurately, as many a person of degree must testify and witness.”[823] And of the influence of his spoken words on people’s minds Hieronymus Weller declares, that it had been said of him, his words “made each one fancy he could see into the very hearts of those troubled or tempted, and that he could heal wounded and broken spirits.”[824]
The Spiritual Guide.
Not merely as professor, preacher and writer, but also as spiritual leader, did Luther exhibit many qualities which add to the attraction of his picture. Whatever may be the habits of polemical writers, the historian who wishes to acquit himself properly of his task must not in so momentous a matter evade the duty of depicting the favourable as well as the unfavourable sides of Luther’s character.
Though Luther did not regard himself as the pastor of Wittenberg, yet as much depended on him there as if he had actually been the regular minister; moreover, as was only to be expected, throughout the Saxon Electorate as well as in other districts won over to him, he exercised a certain sway. As can be proved from his letters and other documents, he freely offered his best services, if only for the good repute of the Evangel, to abolish scandals, to punish preachers who led bad lives, to promote attendance at public worship and the reception of communion, to help on the cause of the schools and the education of the young, and in every other way to amend the Christian life.
In order to revive discipline at Wittenberg, he tried the effect of excommunication, though with no very conspicuous success. He took the brave step of placing the Town Commandant, Hans Metzsch, under a sort of ban for his notorious disregard of the Church.[825] What he then told the congregation was calculated to inspire a wholesome dread, and to recall them to their duties towards God and their neighbour. The incident was likely to prove all the more effectual seeing that Luther had on his side both Town Council and congregation, Metzsch having previously fallen out with them, a fact which undoubtedly emboldened Luther.[826]
When Antinomianism, with its perilous teaching against the binding character of the Divine Law, strove to strike root in the Saxon Electorate, he set himself with unusual vigour to combat the evil, and in his writings, sermons and letters set forth principles worthy of being taken to heart concerning the importance of the Commandments and the perils of self-will. Similar edifying traits are apparent in his struggle with other “Rotters.” In the elimination of the sectarian element from the heart of the new faith and in instancing its dangers, he shows himself very emphatic, and, at times, the force of his reasoning is inimitable. Neither was he slow to find practical measures to ensure its extirpation, especially when it threatened the good name and stability of his work.[827]
He exercised many of the other labours of his ministry by means of his writings; with the help of his pen and the press, he, in his quality of spiritual guide, attacked all the many-sided questions of life, seeking to impart instruction to his followers wherever they might chance to be. No one so far had made such use of the newly invented art of printing for the purpose of exerting religious influence and for spiritual government.
He despatched a vast number of circular-letters to the congregations, some with detailed and fervent exhortations; his Postils on the scriptural Lessons for the Sundays and Feast Days he scattered far and wide amongst the masses; he was also interested in good books on profane subjects, and exhorted all to assist in the suppression of obscene romances and tales;[828] he also set to work to purify Æsop’s Fables—which, under Humanist influence, had become a source of corruption—from filthy accretions so that they might be of use in the education of the young.[829] The collection of German Proverbs which he commenced was also intended to serve for the instruction of youth.[830]