A Treatise on Good Works | Page 4

ready sale, even afar, that was not Luther's fault. Even the Tessaradecas consolatoria, written in 1519 and printed in 1520, a book of consolation, which was originally intended for the sick Elector of Saxony, was written by him only upon solicitation from outside sources.
To this circle of writings the treatise Of Good Works also belongs Though the incentive for its composition came from George Spalatin, court-preacher to the Elector, who reminded Luther of a promise he had given, still Luther was willing to undertake it only when he recalled that in a previous sermon to his congregation he occasionally had made a similar promise to deliver a sermon on good works; and when Luther actually commenced the composition he had nothing else in view but the preparation of a sermon for his congregation on this important topic.
But while the work was in progress the material so accumulated that it far outgrew the bounds of a sermon for his congregation. On March 25. he wrote to Spalatin that it would become a whole booklet instead of a sermon; on May 5. he again emphasizes the growth of the material; on May 13. he speaks of its completion at an early date, and on June 8. he could send Melanchthon a printed copy. It was entitled: Von den guten werckenn: D. M. L. Vuittenberg. On the last page it bore the printer's mark: Getruck zu Wittenberg bey dem iungen Melchior Lotther. Im Tausent funfhundert vnnd zweyntzigsten Jar. It filled not less than 58 leaves, quarto. In spite of its volume, however, the intention of the book for the congregation remained, now however, not only for the narrow circle of the Wittenberg congregation, but for the Christian layman in general. In the dedicatory preface Luther lays the greatest stress upon this, for he writes: "Though I know of a great many, and must hear it daily, who think lightly of my poverty and say that I write only small Sexternlein (tracts of small volume) and German sermons for the untaught laity, I will not permit that to move me. Would to God that during my life I had served but one layman for his betterment with all my powers; it would be sufficient for me, I would thank God and suffer all my books to perish thereafter.... Most willingly I will leave the honor of greater things to others, and not at all will I be ashamed of preaching and writing German to the untaught laity."
Since Luther had dedicated the afore-mentioned Tessaradecas consolatoria to the reigning Prince, he now, probably on Spalatin's recommendation, dedicated the Treatise on Good Works to his brother John, who afterward, in 1525, succeeded Frederick in the Electorate. There was probably good reason for dedicating the book to a member of the reigning house. Princes have reason to take a special interest in the fact that preaching on good works should occur within their realm, for the safety and sane development of their kingdom depend largely upon the cultivation of morality on the part of their subjects. Time and again the papal church had commended herself to princes and statesmen by her emphatic teaching of good works. Luther, on the other hand, had been accused -- like the Apostle Paul before him (Rom. 3 31) -- that the zealous performance of good works had abated, that the bonds of discipline had slackened and that, as a necessary consequence, lawlessness and shameless immorality were being promoted by his doctrine of justification by faith alone. Before 1517 the rumor had already spread that Luther intended to do away with good works. Duke George of Saxony had received no good impression from a sermon Luther had delivered at Dresden, because he feared the consequences which Luther's doctrine of justification by faith alone might have upon the morals of the masses. Under these circumstances it would not have been surprising if a member of the Electoral house should harbor like scruples, especially since the full comprehension of Luther's preaching on good works depended on an evangelical understanding of faith, as deep as was Luther's own. The Middle Ages had differentiated between fides informis, a formless faith, and fides formata or informata, a formed or ornate faith. The former was held to be a knowledge without any life or effect, the latter to be identical with love for, as they said, love which proves itself and is effective in good works must be added to the formless faith, as its complement and its content, well pleasing to God. In Luther's time every one who was seriously interested in religious questions was reared under the influence of these ideas.
Now, since Luther had opposed the doctrine of justification by love and its good works, he was in danger of being misunderstood by strangers, as though he