no Scripture authority for this; or rather, that there is Scripture authority against it. Jesus would not remove his disciples from the world, but only prayed that while in it they might not be of it, John xvii. 15, 16. And any voluntary seclusion from the duties of ordinary life, answers to that which the apostle condemns as "will worship," Col. ii. 23.

And we

We have dwelt long on this subject of justification by faith, and not by works. would fain linger on it yet awhile. We remember that the darkness of Romanism which brooded over Europe some three centuries ago, was first dispelled by the beaming forth of this one glorious doctrine. When the nations sat silently crouching beneath the pope's dominion, the shout of justification by faith, waking the echoes of Germany, Switzerland, England, and France, became the first watchword of the Reformation.

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Luther," says the historian, "found in the convent a Bible, fastened by a chain. He had constant recourse to this chained Bible. He understood but little of the word; yet still it was his most absorbing study. Burning with desire after holiness, Luther gave

himself up to all the rigour of an ascetic life. He endeavoured to crucify the flesh by fastings, macerations, and watchings. Shut up in his cell, as in a prison, he was continually struggling against the evil thoughts and inclinations of his heart. A little bread, a single herring, were often his only food. His conscience, enlightened by the Divine word, taught him what it was to be holy; but he was filled with terror at finding, neither in his heart, nor in his life, a transcript of that holiness which he contemplated with wonder in the word of God. Melancholy discovery! and one that is made by every sincere man. No righteousness within; no righteousness in outward actions; everywhere omission of duty,―sin,-pollution. The monks encouraged him to do good works, and in that way satisfy Divine justice. But what works,' thought he, 'can proceed out of a heart like mine? How can I, with works polluted even in their source and motive, stand before a holy Judge?' 'I was sight of God a great sinner,' says he, could not think it possible for me to appease At this period

him with my merits.'

6

in the

and I

the visit of the vicar-general (Staupitz) was

announced.

He, like Luther, had

been called to struggle; he could therefore understand his feelings.

He knew where he had found peace, and it was in his heart to tell the young man. Why,' said he, 'do you thus distress yourself? Look to the wounds of Jesus Christ, to the blood which he has shed for you. Instead of torturing yourself for your faults, cast yourself into the arms of the Redeemer. Trust in him, in the righteousness of his life, in the expiatory sacrifice of his death. If you wish to be really converted, do not follow these mortifications and penances. Love Him who has first loved you.' Luther listens again and again. These consolations fill him with a joy before unknown, and impart to him a new light. Still the work was not finished. own impurity and God's holiness again disturbed his mind. One day when he was overwhelmed with despair, an old monk entered his cell, and spoke kindly to him. Luther opened his heart to him, and acquainted him with the fears that disquieted him. The old man was incapable of entering into all his

His

6

doubts as Staupitz had done; but he knew his belief,' and he had found there something to comfort his own heart. He thought he would apply the same remedy to his young brother, and uttered in simplicity this article, I believe in the forgiveness of sins.' 'I believe,' repeated Luther, 'in the forgiveness of sins.' "Ah!' said the monk, 'you

must not only believe that David's or Peter's sins are forgiven; the devils believe that. The commandment of God is that we believe our own sins are forgiven.' From that moment the light shone into Luther's heart. He renounced the thought of meriting salvation, and trusted himself with confidence to God's grace in Christ Jesus. [Having been ordained, he was appointed to discourse daily on the Bible, and he prepared by much private study of it.] It was especially in meditating on the Epistle to the Romans that the light of truth entered his heart. One day having proceeded as far as chap. i. ver. 17, he there read this passage of the prophet Habakkuk, ‘The just shall live by faith.' The precept strikes In the midst of his struggles

him.

in after life these words often recurred to him." [During the next year Luther was sent to Rome, and on his journey was seized with illness.] "A sense of his sins disturbed him; and the prospect of the judgment of God filled him with dismay. But in the moment when his terror was at its height, that word of Paul, The just shall live by faith,' recurred with power to his thought, and beamed upon his soul like a ray from heaven. Raised and comforted, he rapidly regained health, and again set forth for Rome. This journey was of great importance to Luther; the living faith which God had implanted in him was then powerfully strengthened. We have seen how he had at first submitted to all the vain practices which the church enjoins in order to purchase the remission of sins. One day, in particular, wishing to obtain an indulgence promised by the pope to any one who should ascend on his knees what is called Pilate's

staircase,' the poor Saxon monk was slowly climbing those steps which they told him had been miraculously transported from Jerusalem to Rome. But whilst he was going through