Page images
PDF
EPUB

THE CHRISTIAN GUARDIAN,

AND

CHURCH OF ENGLAND MAGAZINE.

MAY 1843.

ESSAY ON THE CHARACTER OF LUTHER.

THE age in which a person lives has a wonderful effect in modifying the disposition; what is called the odium theologicum, for instance, was very much fostered by the practice of the times during the Reformation. Human nature is constantly exposed to the action and re-action of opposite and contending principles; avoiding one error it falls into the other, and if during a person's life-time, any particular mode of thought be much in vogue, if any particular habit of mind, whether for good or for evil, be much in fashion, it is astonishing how the character becomes imperceptibly altered and modified.

To this we must add another very general cause why various particular dispositions are promoted in any particular age, in which an individual happens to live, namely the prevailing bias of the mind itself towards those views and those dispositions which the circumstances of the times seem to inculcate, and render necessary under every consideration by which rational creatures can be impelled. Habit thus becomes a chain by which the mind is bound, and then looking at what is done around him, and looking also at what expediency seems to render necessary, the person becomes in fact very much altered and modified in his sentiments and in his disposition. With all this influence around him and within him, how can he singly resist the torrent of prejudice in which he finds the great and the good involved on every side, and in every varying degree, on every possible subject, to which human nature can turn its attention; with all this persuasion and example how can he maintain unbiassed the course of thought in which he is led to indulge.

And in fact, as the certain consequences of this law, we see men in various ways influenced by the habits of thought and varying dispositions of those around them. Some men do not scruple to affirm that, not possessing any particular sentiments themselves, they are openly and readily attached to any views that seem from time to time most MAY, 1843.

Y

plausible. But leaving such out of the case, we might, if circumstances permitted, adduce many instances of others, having their own opinions and capable of judging in nearly all instances for themselves, still wrought upon imperceptibly by the circumstances of the times during which they lived. It is very common, for instance, to say that such a person's taste in any department of literature has become vitiated by barbarous diction, as was the case with Luther after reading the schoolmen; and nothing is more plain than that many such and similar effects may be noticed. But there is something more than this developed in the history of our great Reformer.

Born of remarkably pious parents, and tutored in religious instruction from his earliest days, Luther showed a disposition easily impressed with a perception of the marvellous. In those days truth was mingled with a larger proportion of error; it seemed as it were the childhood of learning, as if "strong food," in the Apostle's language, must be diluted with the syrup of human credulity,-before man could avail himself of the substantial nourishment so much needed. At the age of fourteen, the young grammarian was sent to a school at Magdeburg. It was the custom for poor scholars to support themselves by going round for contributions among the charitable. For the space of four years more, at the town of Eisenach in Thuringia, he pursued his studies, supporting himself as best he could, and there, probably for the first time, felt a taste for philosophy.

The electoral House of Saxony supported by their protection an university in Thuringia, of an ancient city called Enfurt, on the river Gera, not many miles distant from Coburg. It was here that Luther made himself acquainted with the stores of classic literature, and subsequently with the writings of the Fathers, together with what we call Church history. Aristotle's philosophy at that time domineered over the human intellect; and what was worse, none other but the schoolmen were thought worthy expositors of his writings; so that it were heresy to adopt any other explanations. Our Thuringian student was not pleased with the trifling debates raised and combated among these soi-disant philosophers, and thought the understanding might grapple with more toward theology than the doctrines of Thomas Aquinas.

For two years, during which time he continued at Enfurt, Luther was on the best terms with the Roman Catholic authorities. The mere circumstance of distance from the Holy See, may account for this prevailing acquiescence, and is adduced by Lawson as a sufficient reason, on the principle of the intrigues, wickedness and imposition of the Vatican being unknown. In the year 1503, becoming Master of Arts, he applied himself to the writings of this redoubted tyrant of the mind, the stagyrite whose mysticism seemed to baffle the very intellects which made it all their own. Some credit must be due to Luther for that quickness of apprehension and soundness of judg ment with which he perceived the nature and tendency of those writings, and guarded against such tenets. Unquestionably these writings when instilled into his mind became a prominent element in his character; and possibly his powers of reasoning were by the study very much improved.

But Luther found that such learning could not constitute the means

of livelihood; he wanted a profession, and was advised to study civil law, as a preparatory step to state preferment. His ponderings were arrested by an event which acted on his feelings in a manner he could never have forgotten: Walking near the city with a companion, he found himself in the midst of a thunder-storm. Scarcely had the opening heavens with its lurid and flashing lightning caught his eye, and inspired him with feelings of the profoundest awe, when he was thrown down insensible, and his friend at his side had ceased to breathe. From that moment he thought it his duty to devote his life to God. The only way in which, as it was thought, that could be achieved, was by entering a monastery. He did so. A convent of Augustine Friars was fixed upon as his future residence. There was a town in that department of Saxony, which afterward became the battle-field of a war of opinion which reigned through Christendom; this was Wittemberg. A year of trial passed, and in 1507 he took orders.

It cannot be denied that accident, and not design, led to the rupture with the Papal authority, as far as Luther was concerned. His spirit of deep humility was not disposed to go forward in any undertaking, without some occasion sufficiently adequate and important. It was accordingly the abuse of selling and of buying indulgences for committed sins that first arrested our Reformer's attention, and led him eventually to bear testimony against the traffic. The mischief of that traffic seemed to him so glaring, as to warrant him at once to declaim against the doctrines of those new teachers. He passed in review, says his historian,*the whole doctrine of Indulgences,' and concluded by saying, although some, whose profits may be impaired by this truth, may blame me as a heretic, I shall not suffer myself to be disturbed by their clamour; for these are ignorant men who know nothing of their Bibles, and are not versed in the writings of the Fathers, and who do not even understand their own teachers, but are miserably clothed in the tattered rags of their own vain opinions. However,' continues he, may God grant a sound judgment both to them and to ourselves.' The same writer gives us a copy of a notice posted on the doors of one of the churches in Wittemberg in the name of the Reformer himself. It runs as follows. In the spirit of honest and genuine love, and of especial anxiety (apart from all vain glory) to bring the truth to light, the Rev. D. Martin Luther, Augustinian of Wittemberg, Master of Arts and of the Holy Scriptures, &c., is willing, by God's grace, to treat of the following points concerning the doctrine of Indulgences, to dispute concerning them, to defend and maintain them, against brother John Tetzel, of the order of preachers. And he requests that those persons who may not be able to dispute with him in person, will discuss the points in writing. In the name of our Lord Jesus Christ, Amen.' Ninety-five theses or propositions against Indulgences followed, not so much however against the doctrine in the abstract as against the abuses which constantly attended on the sale.

6

[ocr errors]

Yet, it is singular enough, that hitherto, the power of the Holy See to grant Indulgences was not denied by Luther; nay, the very paper to which allusion was made above, abound with expressions of acqui

*The Rev. J. E. Riddle.

escence in the claims of the Papal head. At the same time, in these propositions were embodied the doctrines of grace and free pardon through Christ, which are the essential characteristics of our religion as distinguished from the corrupted tenets of Rome,

[ocr errors]

That the rupture with that Church was brought about by accident, we have the testimony of Luther himself to confirm. I call God to witness,' said he, that it was by accident, and not by my own will or of any set purpose on my part, that I have engaged in this controversy.' We observe in this remarkable man throughout, a firm conviction of the goodness of his cause, never disturbed by the mass of sophistry and false reasoning, that was incessantly obtruded on his attention; and a trust in Almighty aid which no resistance could Overcome. His motto seems to have been that precept of Solomon, Trust in the Lord with all thy might, and lean not to thine own understanding in all thy ways acknowledge him, and he shall direct thy paths."

66

So far from trusting in the arm of flesh, he entered on the work, as he himself expresses it, with fear and trembling. Bold and adventurous as he was, he never allowed himself to think otherwise than most humbly of his own efforts in the cause which was so near his heart. Negative as this abstract may be as far as language goes, it yet affords something more than a negative encomium of his character. It is no easy task to curb the pride of the human heart, and to be content to become a mere instrument in the hands of God; willing to be disposed of just as He may see fit in His allwise Providence to ordain. Doubtless nothing but divine grace could have enabled him to display such humility of spirit combined with such uncompromising boldness.

A disposition so kind is sometimes liable to be swayed by motives of good-nature verging on the extreme. A certain want of moral courage rendering, as it sometimes does, the task of acting harshly unpleasant, even when justice demands that effort, renders also the individual more liable to encroach on perfect equity. He was not weakly generous, or unjustly compliant. Though possessed with a vehemence of temper which many would have found a constant snare, he was enabled to exhibit very much of Christian lowliness, as we find it inculcated in the Apostolic precepts; quick in perception, and keen in sensibilities, vigorous in purpose, and of an excessively warm imagination, he was astonishingly free from enthusiasm. Mighty in scheming, and prompt to achieve, he shut his eyes to the allurements of Fortune, as if resolved to attain contentment amidst a host of temptations to ambitious cupidity. Combining such qualities, he seemed like Cyrus, a bright arrow in the Almighty's armoury, hid in His quiver against the day of battle.

:

In his private character, Luther was an eminent example of domestic virtue his disposition was lively, and not without a degree of cheerfulness which strangely contrasted with the gloom in which his public walk was involved. His conversation was full of vivacity, instruction, and urbanity. He appears to have had those words of Holy Writ constantly in view; "Let your speech be always with grace, seasoned with salt." The proper use of the tongue is a fruit of the Spirit which Christians would do well to cultivate, seeing that by

our words we shall be justified, and by our words we shall be condemned or judged. Indeed, what can be more displeasing to God than the sight of a Christian neglecting to use the faculty of speech for the glory of His great name and the good of His cause. But, if Christians live in the contrary habit, and instead of showing forth the glory of their Maker, should day by day dishonour them by unchristian conversation, and worldly mindedness of disposition, how can they expect God to show them his favour if they never wish to glorify Him, to acknowledge Him before men? How can they expect Him to acknowledge them? Let such take a lesson from the example of our Lord; or rather, let us all seek to follow His steps in all things, and especially in using aright the inestimable gift of speech. So may we maintain that spirituality of mind which shone so brightly in Luther's character, and seek not merely to entertain, but to improve those with whom we converse. He was desirous of seeking, not his own glory, but the glory of Him whose he was; and of promoting the good of the flock among whom he served. The conscious integrity of purpose which he ever kept in view, made him conversant with a knowledge of himself, which a contrary habit of mind rarely allows a person to possess, much less to exercise. He knew that his preaching was efficient, and more so by far than that of others more elaborate in their composition. Nor was he ashamed to confess as much. Again, humility might have influenced some persons in similar circumstances from expressing themselves in a manner which strangers would construe into vanity and boasting. It was not so with him; he had the sense to perceive, that it must show more vanity to conceal a consciousness of superiority, than to own oneself possessed of such comparative advantages, a trait in his character commendable in the extreme, because it is one which escapes the notice of ordinary observers, and often passes with censure instead of approbation. It showed a strength of mind which moral philosophy would do well to appreciate. With regard indeed to the superiority itself, it is no wonder that Luther should excel the preachers on the other side of the controversy; his sermons were adapted to the uneducated, and not so lofty as the discourses of the rest. To which it may be added, that there was a freedom on the side of the Protestant preachers from which abbots and friars were estranged. Luther says of himself that he felt his conscience released from the shackles of monastic institutions, and felt himself to be a creature, not of the Pope, but of Christ. It was the Lord, said he, that had enabled him to relinquish the profession of a monk.

As As we are now considering his character as a preacher, it is as well to premise that the vehemence of his manner, which certainly was excessive, must be palliated, if not excused, by the peculiar eircumstances of the times in which he lived. Moderate language and a subdued delivery, would, as he thought, make no impression. The age in which he lived, the stage on which he played his part, the occasion which drew him on, the persons among whom and with whom he contended,-all, all seemed to call for a degree of vehemence dissonant to notions now prevalent. Vehement declamations were then in fashion. Strong terms, and violent expressions of indig

« PreviousContinue »