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at once the respect and the affections of the students and the people. He seemed to possess every avenue to the hearts of his auditory; for the doctrine which he taught, and which gradually became more consistent and scriptural, he recommended by the power of his reasonings, and enforced by successfully addressing their feelings as well as their judgment. The acuteness of his arguments, the vivacity of his wit, the perspicuity of his illustrations, and the boldness with which he delivered his opinions, were acknowledged and admired even by his enemies.

This

gave occasion to the declaration of Martin Polichius, a doctor of law and medicine, himself so distinguished as to be called the light of the world, "That this young monk, he plainly foresaw, would effect a revolution in the doctrine and the mode of instruction, which were prevalent in the schools." Had Luther been ambitious, the road to honour was open before him, and his prospects of success were almost certain; but the path in which he delighted was the law of the Lord, and his object the spiritual good of mankind.

In 1510 or 1512, a dispute hay ing arisen between seven convents of the Augustines and their vicar-general, the cause was carried by appeal to Rome, and Luther was nominated to defend the interests of his order. This he discharged with such reputation to himself, and advantage to the society, that on returning from Rome, at their urgent solicitation, he was prevailed on to assume the degree of Doctor of Divinity. His journey to Rome

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was the mean of opening his eyes to the corruptions of the Popish church. He was filled with astonishment at the political formality, and undevotional spirit, which the Italian priests discovered in the most solemn duties of their office; and they, in their turn, ridiculed his gravity of manners, and reverence of mind, when celebrating the ordinances of religion. I performed mass at Rome," said he, "and I saw it performed by others; but in such a manner that I never think of it without horror." So deep and lasting, indeed, was this impression, and such a stimulus did it give him to increasing fidelity in the duties of his station, that in the after part of his life, when he spoke of this journey, he used to say, that he would have parted with a thousand florins, rather than not have made it. Nothing, however, could, at this time, be farther from his intention, than the step, which he afterwards took, and the line of conduct, which he steadily pursued. by a way that he knew not, and in paths which he did not choose; darkness was made light be fore him, and crooked things straight. In his retirement he continued his study of the sacred volume, and learned the Hebrew and Greek languages, to enable him to understand it in the original. His esteem for the philosophy of Aristotle, and its numerous expositors, which had for some years been diminishing in exact proportion to his progress in personal godliness, was now entirely destroyed; and he regarded its doctrines as inimi

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He was led

Isa. xlii. 16.

cal rather than friendly to religious knowledge; and as tending to obscure and pervert, rather than to illustrate and support the truths of revelation, because they inculcated a system, "which knew nothing of original sin, and native depravity; which allowed nothing to be criminal, but certain external flagitious actions, and which was unacquainted with the idea of any rightcousness of grace imputed to a sinner."+ With the boldness characteristic of all his conduct, he openly made known these opinions, a circumstance, which exposed him to the charge of heresy, several years before the dispute concerning indulgences.

The first theological lectures, which he delivered after receiv ing the degree of doctor, were on the Psalms, and the Epistle to the Romans; in which he explained the difference between the Law and the Gospel; refut ed the delusive though preva lent error both of the schools and the pulpit, that men by their own works may merit the remission of sins, and be justified before God; and taught that He alone, whom the Baptist pointed out as the Lamb of God, can take away the sins of the world; that for his sake we obtain pardon, and through his righteousness justifi, cation; and that these blessings are received only by the exercise of faith. It is pleasing to remark the avidity with which the doctrine of salvation, when plainly and faithfully declared, is listened to by the people, as indeed the word of life, and the minis try of reconciliation. Luther's discourses were heard with ea

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↑ Milner, vol. iv. p. 283.

gerness; the dew of heaven de, scended on the field of his labours, watered the seed which he sowed, and made it rise at length a rich and abundant harvest. Multitudes embraced the faith of the gospel; and through his instrumentality became witnesses for the truth, which was yet concealed from the princes and wise men of the world. The more habitually that a pastor experiences the power, and lives under the influence of the truth, the greater is his personal comfort, the more fervid his affection for the people to whom he minis ters, and the more pointed hiş addresses to their hearts. This Luther knew, and often expresse ed. In 1516, he thus wrote to a brother of his own order: "I should be glad to know what you think, and whether your soul, at length wearied of its own righteousness, has learned to find refreshment and rest in the righteousness of Christ. Many seek of themselves to work out that which is good, that they may have confidence and stand before God, adorned with virtues and merit, which is an impossible at: tempt. You, my friend, used to be of the same opinion, or rather in the same error with me; but now I am fighting against it, but have not yet prevailed."* the same year he was appointed by Staupitz, subaltern vicar ; and in this character was commis: sioned to visit the monasteries of Meissen and Thuringia, and to preach before George, duke of Saxony, at Dresden. This prince was offended with his opinions and address, and conceived a ha

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In

Seckendorf, in Maimbourg's Hist. p. 20.

tred against him, which he ever afterwards retained. About this period also, he incurred the resentment of the Dominicans, for his contempt of the unintelligible dogmas, and dangerous errors of St. Thomas, their favourite tutelary saint.

His learning and piety, united with his talents and zeal, procured him extensive and powerful authority. His own order did not oppose him, for it derived lustre from his reputation, and power from his influence. His life recommended his doctrine, and proved it to be practical in its tendency and effects. "The proverb," says Melancthon," was remarkably verified, The picus conduct of a man makes his speech persuasive." This de monstration of his sincerity in duced many excellent men, in different ranks of life, afterwards to promote his plan of reforming the corruptions of the church. Still, however, he did not think of altering any of the established ceremonies; for though he perceived that Rome was far departed from her primi tive purity, he still believed her to be the true church of Christ. He imagined that she might still be revived without a change of constitution, and purified with

out being made to pass through the fire. He therefore, in gen eral, contented himself with preaching the doctrines of repentauce, faith, and remission of sins, without inveighing against men or manners; knowing that the belief of the truth would lead to purity of conduct. In this, he differed from almost all the reformers, who preceded him. They had opposed chiefly the practice of corrupt churchmen; he attacked their doctrinal principles.

They endeavoured to lop off some withered and noxious branches; he laid the axe to the root of the tree.

that

From this statement of facts, which includes all that we think necessary, to furnish a view of Luther's character and life, previous to his public appearance as a reformer of the church, it is obvious, that his motives were pure and disinterested; they became more so as he advanced in the life of godliness; and that instead of being ambi tious of fame, he was actuated only by the fear of God, by attachment to the pure doctrines of Christianity, by zeal for the divine glory, and the salvation of perishing men.

(To be continued.)

Religious Communications.

ON THE CONNEXION BETWEEN FAITH IN THE GREAT DOCTRINES OF THE GOSPEL, AND CHRISTIAN OBEDIENCE TO ITS PRECEPTS.

In the No. for August (See p. 99.) some observations were made on the importance of fol

lowing the FAITH of primitive Christians, if we would live to the same effect.

There is a different sentiment often advanced, and often commended as liberal. In substance it is this. If gospel commands and examples are kept well. in view, a good life will certainly follow and this being the great concern of man, what can render the belief of so many doctrines indispensable; doctrines, which are above comprehension ?

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This has a fair appearance ; but a near inspection may nevertheless, find it unsound. What if it should turn out, that the doctrines and precepts, doctrines and examples, are so interwoven, that without faith in the one, there must be a want of confidence in the other, and therefore a want of obedience? For all will acknowledge, there must be faith in the precept, or it will not be respected; and in the example, or it will not be followed.

As this is an interesting inquiry, and a question of fact, in great measure, let us look to particulars.

In Matt. v. 44, we have this command of Christ; "Love your enemies, bless them that curse you, do good to them that hate you," &c. "That ye may be the children of your Father, who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, as your Father in heaven is perfect." Elsewhere it is," Be ye merciful, as your Father also is merciful," Luke v. 36. Now, suppose there were a person who did not believe that there was such a real mercy of the Great Parent, to people of all characters, as is here stated. It is obvious, that

if he has not faith in the Saviour's doctrine in this point, he can have no confidence in the example placed before him, or in the precept, which bids him love his enemies. And by what other arguments can he be made sensible of this duty, while he is not convinced, that there is any such extended benevolence in heaven?

Again. The apostle John in his 1st epistle iii. 16, says, "Hereby perceive we the love of God, because he laid down his life for us and we ought to lay down our lives for the brethren." Here likewise, we have doctrine, example, precept, all combined to inculcate upon Christians a "wonderful" love, which can make them willing even to die for one another, if the case require. And if in heaven there is dying love to men, this surely is an argument of irresistible force. But sup pose there were some Chris tians, who did not perceive the love of God, as here stated; nor believe the fact, that He did lay down his life for them. What then becomes of the example, and what of the precept? With respect to those persons, both lose their force; and there cannot, upon these terms, be a respect to either. Suppose, in the mean time, a heathen poet, or philosopher, should say to them," You ought to be ready to lay down your lives for each other;" or, "you ought to think it glorious, and delightful to die for your country;" what right have they to rely upon this, when they do not so much as believe any divine authority for any such thing?

In Phil. ii. 3, and onward, St.

Paul recommends lowliness of mind, and a self-denying regard to the interests of others. And these he enforces by the condescension of Christ, "who being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.' Now, admit for a moment, a modern exposition of ver. 6, and suppose any one to be in doubt whether Christ's original state was such, that it was condescension in him to take the form of a servant, and not claim or insist to be equal with God; must not the force both of the example and precept here stated, be proportionably lost?

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In 2 Cor. viii, the same apostle recommends liberality, in particular to poor saints. "See that ye abound in this grace also.” And he enforces it by this argument: "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes, he became poor, that ye through his poverty might be rich." How obvious is it, that here likewise, the soul of obedience is faith in the doctrine concerning the grace of Christ, in descending from riches to poverty for our sakes; and that, if this faith be wanting, both the precept and example will be without effect! What if some of the Corinthians had said to, the apostle, "Sir, this recommendation of yours is founded in a mistake. Learned men Vol. I. No. 9. Bab

have told us, and we believe them, that Jesus was first poor, and afterward became rich; not that he was first rich, and after that became poor." With opinions so different from the apostle's doctrine, how could they possibly find in Christ such an example of liberality, as that now stated to them, or such powerful argument for diminishing their riches to relieve the poor?

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Let me bring one instance more. St. Paul says to Titus, "These things I will that thou affirm constantly, to the end that they, who have believed in God, might be careful to maintain good works." The good works particularly intended, the first part of the chapter explains. It is a part of scripture expressly intended to point out the preeminence in all social duties, and the amiable conduct in every view, which Christians must maintain toward those who are not Christians. The considerations by which such a behaviour is to be enforced upon believers, are such as these; they themselves were once of the same de-. praved character with the unconverted now around them; it is mere mercy that has changed their character and standing; not only free mercy, but exceeding great kindness and love of GOD, have been displayed on them, depraved as they were; and very great blessings bestowed. Under this last head are specified, regeneration by the Holy Ghost, justification by grace, and heirship according to the hope of eternal life. These are great arguments; and where they are well believed and kept in view, are of great

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