Driven by the consciousness of sin and the desire of spiritual peace he had, at the age of twenty-two, entered the Order of the Augustinian Friars at Erfurt, much against the wish of his father (1505). Here he subjected himself to the severest discipline, but without avail. ‘If ever a monk had got to heaven by monkery, I should have been he,’ he said subsequently; ‘for all that a monk could do, I did.’ Repeated acts of penance did not save him from new temptations, and God remained in his eyes an inexorable judge, demanding obedience to an impossible law. From this condition of despair, Luther was delivered by Staupitz, the Vicar-General of his Order, who counselled a closer study of the Bible, especially of the writings of St. Paul, and of the Latin father, St. Augustine. Here, in the Augustinian doctrine of justification by faith, he at last found peace; in the text, ‘The just shall live by faith,’ appeared the solution of his difficulties. The sinner was not to be saved by his own efforts or work, but by throwing himself unreservedly on the mercies of a loving God; thus received into a state of grace, the faithful believer found penitence no longer painful, but a spontaneous act of love, while work and life for God alone became easy. In this view he was strengthened at a later date by discovering that the Greek word for _penitentia_ was μετάνοια--in other words, that the efficacy of penance did not consist in the external ecclesiastical penalty, but in the inward change of heart. In thus asserting the Augustinian doctrine of justification by faith, Luther was only reviving what had been held by many Fathers of the early Church--a doctrine which had indeed of late been overclouded by the contrary one of the justification by works, but which had never been wholly discarded. It is no doubt true that these opposing and contradictory dogmas are incapable of entire reconciliation, nor must either of them be forced to their logical conclusion, for if we are justified by God’s grace alone, where is the necessity for works; and if by works alone we are saved, where is the need for a Redeemer? No doubt, once more, the doctrine of the justification by faith is, if it be carried to an extreme, apt to lead, and has in fact led, to fanatical fatalism and antinomianism. To Luther, however, it seemed that the evils which followed on the adoption of the contrary doctrine were worse; as if frail men could by their unaided efforts extort salvation from the Almighty. To hold this view was to nurse that very spiritual pride which was the cause of the existing corruption. The only hope for moral reformation lay in bringing man to believe in his utter unworthiness in the sight of God; thus alone could he attain that spirit of humility which was the essential preliminary to a godly life.