25. "The same power which the pope has over purgatory throughout the Church, each bishop has individually in his own diocese, and each curate in his own parish.

27. "It is the preaching of human folly to pretend, that at the very moment when the money tinkles in the strong box, the soul flies off from purgatory.

28. "This much is certain; as soon as the money tinkles, avarice and the love of gain arrive, increase, and multiply. But the aids and prayers of the Church depend only on the will and good pleasure of G.o.d.

32. "Those who imagine they are sure of salvation by means of indulgences will go to the devil, with those who teach them so.

35. "It is an antichristian doctrine to pretend, that, in order to deliver a soul from purgatory, or to purchase an indulgence, there is no need of either sorrow or repentance.

36. "Every Christian who truly repents of his sins has entire forgiveness of the penalty and the fault, and, so far, has no need of indulgence.

37. "Every true Christian, dead or alive, partic.i.p.ates in all the blessings of Christ and of the Church by the gift of G.o.d and without a letter of indulgence.

38. "Still the dispensation and pardon of the pope must not be despised; for his pardon is a declaration of the pardon of G.o.d.

40. "Genuine sorrow and repentance seek and love punishment; but the mildness of indulgence takes off the fear of punishment, and begets hatred against it.

42. "Christians must be told that the pope has no wish and no intention that they should in any respect compare the act of purchasing indulgences with any work of mercy.

43. "Christians must be told that he who gives to the poor, or lends to the needy, does better than he who buys an indulgence:

44. "For the work of charity makes charity increase, and renders a man more pious; whereas the indulgence does not make him better, but only gives him more self-confidence, and makes him more secure against punishment.

45. "Christians must be told that he who sees his neighbour want, and, instead of helping him, purchases an indulgence, purchases not the indulgence of the pope, but incurs the Divine displeasure.

46. "Christians must be told that if they have no superfluity, they are bound to keep what they have, in order to procure necessaries for their families, and not to lavish it on indulgences.

47. "Christians must be told that to purchase an indulgence is optional, not obligatory.

48. "Christians must be told that the pope having more need of prayer offered up in faith than of money, desires the prayer more than the money when he dispenses indulgences.

49. "Christians must be told that the indulgence of the pope is good provided they do not place their confidence in it, but that nothing is more hurtful if it diminishes piety.

50. "Christians must be told that if the pope knew of the extortions of the preachers of indulgences, he would rather that the metropolis of St. Peter were burned and reduced to ashes, than see it built with the skin, flesh, and bones, of his sheep.

51. "Christians must be told that the pope, as is his duty, would dispense his own money to the poor people whom the preachers of indulgences are now robbing of their last penny, were he, for that purpose, even to sell the metropolis of St. Peter.

52. "To hope to be saved by indulgences is an empty and lying hope even should the commissary of indulgences, nay, the pope himself, be pleased to pledge his own soul in security of it.

53. "Those who, on account of the preaching of indulgences, forbid the preaching of the word of G.o.d, are enemies of the pope and of Jesus Christ.

55. "The pope cannot have any other thought than this:--If the indulgence, which is the lesser matter, is celebrated with bell, pomp, and ceremony, it is necessary, _a fortiori_, to honour and celebrate the gospel, which is the greater matter, with a hundred bells, a hundred pomps, and a hundred ceremonies.

62. "The true and precious treasure of the Church is the holy gospel of the glory and grace of G.o.d.

65. "The treasures of the gospel are nets, which once caught the rich, and those who were at ease in their circ.u.mstances:

66. "But the treasures of indulgence are nets, in which, now-a-days, they catch, not rich people, but the riches of people.

67. "It is the duty of bishops and pastors to receive the commissaries of apostolic indulgences with all respect:

68. "But it is still more their duty to use their eyes and their ears, in order to see that the said commissaries do not preach the dreams of their own imaginations instead of the orders of the pope.

71. "Cursed be he who speaketh against the indulgence of the pope.

72. "But blessed be he who speaks against the foolish and impudent words of the preachers of indulgences.

76. "The indulgence of the pope cannot take away the smallest daily sin, in regard to the fault or delinquency.

79. "To say that a cross adorned with the arms of the pope is as powerful as the cross of Christ is blasphemy.

80. "Bishops, pastors, and theologians, who allow such things to be said to the people, will be called to account for it.

81. "This shameful preaching, these impudent eulogiums on indulgences make it difficult for the learned to defend the dignity and honour of the pope against the calumnies of the preachers, and the subtile and puzzling questions of the common people.

86. "Why, say they, does not the pope, whose wealth is greater than that of rich Crsus, build the metropolis of St. Peter with his own money rather than with that of poor Christians?

92. "Would, then, that we were disc.u.mbered of all the preachers who say to the church of Christ, Peace! Peace! when there is no peace!

94. "Christians should be exhorted to diligence in following Christ their head through crosses, death, and h.e.l.l.

95. "For it is far better to enter the kingdom of heaven through much tribulation, than to acquire a carnal security by the flattery of a false peace."

Here, then, was the commencement of the work. The germ of the Reformation was contained in these theses of Luther. The abuses of indulgence were attacked in them, (and this was their most striking feature,) but behind those attacks there was, moreover, a principle which although it attracted the attention of the mult.i.tude far less, was destined one day to overthrow the edifice of the papacy. The evangelical doctrine of a free and gratuitous remission of sins was here publicly professed for the first time. Henceforth the work must grow. In fact, it was evident that any man who had faith in the remission of sins as preached by the doctor of Wittemberg; any one who had this conversion and sanctification, the necessity of which, he urged, would no longer concern himself about human ordinances, but would escape from the swaddling-bands of Rome, and secure the liberty of the children of G.o.d. All errors behoved to give way before this truth. By it light had at first entered Luther's own mind, and by it, in like manner, light is to be diffused in the Church. What previous reformers wanted was a clear knowledge of this truth; and hence the unfruitfulness of their labours. Luther himself was afterwards aware that, in proclaiming justification by faith, he had laid the axe to the root of the tree. "This is the doctrine," said he, "which we attack in the followers of the papacy. Huss and Wickliff only attacked their lives, but in attacking their doctrine, we take the goose by the neck. All depends on the Word which the pope took from us and falsified. I have vanquished the pope, because my doctrine is according to G.o.d, and his is according to the devil.[360]

[360] "Wenn man die Lehre angriefft, so wird die Gans am Kragen gegriffen." (Luth. Op. (W.) xxii, p. 1369.)

We too have in our day forgotten the capital doctrine of justification by faith, though, in a sense, the reverse of that of our fathers. "In the time of Luther," says one of our contemporaries,[361] "the remission of sins at least cost money, but in our day every one supplies himself gratis." These two extremes are very much alike.

Perhaps there is even more forgetfulness of G.o.d in our extreme, than in that of the sixteenth century. The principle of justification by the grace of G.o.d, which brought the Church out of so much darkness at the time of the Reformation, is also the only principle which can renew our generation, put an end to its doubts and waverings, destroy the canker of egotism, establish the reign of morality and justice, and, in one word reunite the world to G.o.d, from whom it has been separated.

[361] Harms de Kiel.

But if the theses of Luther were mighty in virtue of the truth which they proclaimed, they were not less so through the faith of their declared defender. He had boldly unsheathed the sword of the Word, and he had done it trusting to the power of truth. He had felt, that in leaning on the promises of G.o.d he could, in the language of the world, afford to risk something. Speaking of this bold attack, he says, "Let him who would begin a good enterprise undertake it, trusting to its own merits, and not (of this let him beware) to the help and countenance of man. Moreover, let not men, nor even the whole world, deter him. For these words will never deceive:--'It is good to trust in the Lord; and none that trust in him shall be confounded.' But let him who neither is able nor willing to hazard something through trust in G.o.d, beware of undertaking any thing."[362] Doubtless, Luther, after putting up his theses on the door of the church of All Saints, retired to his tranquil cell, in full possession of the peace and joy imparted by an action done in the name of the Lord, and for the sake of eternal truth.

[362] Luth. Op. Leips. vi, p. 518.

These theses, notwithstanding of their great boldness, still bespeak the monk, who refuses to allow a single doubt as to the authority of the See of Rome. But in attacking the doctrine of indulgences, Luther had, without perceiving it, a.s.sailed several errors, the exposure of which could not be agreeable to the pope, seeing that they tended, sooner or later, to bring his supremacy in question. Luther, at the time, did not see so far; but he felt all the boldness of the step which he had just taken, and, consequently, thought himself bound to temper it in so far as was consistent with the respect due to truth.

He, accordingly, presented his theses only as doubtful propositions on which he was anxious for the views of the learned; and, conformably to the established custom, annexed to them a solemn protestation, declaring that he wished not to say or affirm any thing not founded on Holy Scripture, the Fathers of the Church, and the rights and decretals of the See of Rome.

Often, in the sequel, on contemplating the immense and unlooked-for consequences of this courageous attack, Luther was astonished at himself, and could not understand how he had ventured upon it. An invisible hand, mightier than his own, held the leading reins, and pushed him into a path which he knew not, and from the difficulties of which he would, perhaps, have recoiled, if he had known them, and been advancing alone and of himself. "I engaged in this dispute," says he, "without premeditated purpose, without knowing it or wishing it; and was taken quite unprepared. For the truth of this I appeal to the Searcher of hearts."[363]

[363] "Casu enim, non voluntate nec studio, in has turbas incidi, Deum ipsum testor." (Luth. Op. Lat. in Praef.) For I got involved in these disturbances by accident, not by will or zeal. G.o.d is my witness.

Luther had become acquainted with the source of these abuses. He had received a little book, ornamented with the arms of the Archbishop of Mentz and Magdeburg, and containing the regulations to be observed in the sale of indulgences. It was this young prelate, therefore, this accomplished prince, who had prescribed, or at least sanctioned, all this quackery. In him Luther only sees a superior to whom he owes fear and reverence;[364] and wishing not to beat the air, but to address those entrusted with the government of the Church, he sends him a letter, distinguished at once by its frankness and humility. Luther wrote this letter to Albert the same day on which he put up his theses.

[364] "Domino suo et pastori in Christo venerabiliter metuendo." To his reverently to be feared Lord and pastor in Christ. (Address of the letter, Ep. i, p. 68.)

"Pardon me, most reverend Father in Christ, and most ill.u.s.trious Prince," says he to him, "if I, who am only the dregs of mankind,[365]