Francis of Seckingen, the hero of his age, whose intrepid courage we have already seen,[190] loved the Reformer, because he found that he was worthy of love, and also because he was hated by the monks.[191] "My person, my property, and services, all that I possess," wrote he to him, "is at your disposal. Your wish is to maintain Christian truth, and in that I am ready to assist you."[192] Harmuth of Cronberg, spoke in similar terms. Ulric von Hütten, the poet and valiant knight of the sixteenth century, ceased not to speak in commendation of Luther. But how great the contrast between these two men! Hütten wrote to the Reformer—"We must have swords, bows, javelins, and bullets, to destroy the fury of the devil." Luther, on receiving these letters, exclaimed—"I have no wish that men should have recourse to arms and carnage in order to defend the gospel. It was by the Word the world was overcome, by the Word the Church has been saved, and by the Word will she be re-established." "I despise not his offers," said he on receiving the above letter from Schaumburg, "but still I wish to lean on none but Christ."[193] So spake not the pontiffs of Rome when they waded in the blood of the Vaudois and Albigenses. Hütten was sensible of the difference between his cause and Luther's, and accordingly wrote with noble frankness: "I am occupied with the things of man, but you, rising to a far greater height, give yourself wholly to those of God."[194] After thus writing, he set out to try, if possible, to gain over Ferdinand and Charles V to the truth.[195]
Thus, on the one hand, Luther's enemies assail him, and on the other, his friends rise up to defend him. "My bark," says he, "floats here and there at the pleasure of the winds, ... hope and fear reign by turns, but what matters it?"[196] Still his mind was not uninfluenced by the marks of sympathy which he received. "The Lord reigns," said he, "and so visibly as to be almost palpable."[197] Luther saw that he was no longer alone; his words had proved faithful, and the thought inspired him with new courage. Now that he has other defenders prepared to brave the fury of Rome, he will no longer be kept back by the fear of compromising the Elector. He becomes more free, and, if possible, more decided. This is an important period in the development of Luther's mind. Writing at this time to the Elector's chaplain, he says, "Rome must be made aware, that though she should succeed, by her menaces, in exiling me from Wittemberg, she will only damage her cause. Those who are ready to defend me against the thunders of the papacy are to be found not in Bohemia, but in the heart of Germany. If I have not yet done to my enemies all that I am preparing for them, they must ascribe it neither to my moderation nor to their tyranny, but to my fear of compromising the name of the Elector, and the prosperity of the university of Wittemberg. Now, that I have no longer any such fears, I will rush with new impetuosity on Rome and her courtiers."[198]
FRUITS OF FAITH. FAITH AND WORKS.
Still Luther's hope was not placed on the great. He had often been urged to dedicate a book to Duke John, the Elector's brother, but had never done it. "I fear," he had said, "that the suggestion comes from himself. The Holy Scriptures must be subservient only to the glory of God's name."[199] Luther afterwards laid aside his suspicions, and dedicated his discourse on good works to Duke John, a discourse in which he gives a forcible exposition of the doctrine of justification by faith, a mighty doctrine, whose power he rates far higher than the sword of Hütten, the army of Seckingen, or the protection of dukes and electors.
"The first, the noblest, the sublimest of all works," says he, "is faith in Jesus Christ.[200] From this work all other works should proceed; they are all the vassals of faith, and from it alone derive their efficacy.
"If a man's own heart assures him, that what he is doing is agreeable to God, the work is good should it be merely the lifting up of a straw, but in the absence of this assurance the work is not good, though it should be the raising of the dead. A pagan, a Jew, a Turk, a sinner, can do all other works, but to trust firmly in the Lord, and feel assured of pleasing him, are works of which none are capable but the Christian strengthened by grace.
"A Christian, who has faith in God, acts, at all times, with freedom and gladness, whereas, the man who is not at one with God is full of cares, and is detained in thraldom; he anxiously asks how many works he ought to do, he runs up and down interrogating this man and that man, and, nowhere finding any peace, does everything with dissatisfaction and fear.
"Hence, I have always extolled faith. But it is otherwise in the world: there the essential point is to have many works, works great and high, and of all dimensions, while it is a matter of indifference whether or not faith animates them. Thus men build their peace, not on the good pleasure of God, but on their own merits, that is to say, on the sand.... (Matt. vii, 27.)
"To preach faith is, it is said, to prevent good works; but though a single man should have in himself the powers of all men, or even of all creatures,[201] the mere obligation of living by faith would be a task too great for him ever to accomplish. If I say to a sick person, be in health and you will have the use of your members—will it be said that I forbid him to use his members? Must not health precede labour? The same holds true in the preaching of faith; it must be before works, in order that works themselves may exist.
"Where then, you will ask, is this faith found, and how is it received? This, indeed, is the most important of all questions. Faith comes solely from Jesus Christ, who is promised, and given gratuitously.