Erasmus, and shows the sincere interest which he felt in whatever he thought truly advantageous to this distinguished writer. No doubt, at a later period, the opposition of Erasmus to the truth forced Luther to combat him openly, but it was only after he had sought to enlighten his opponent. [255] "Non enim justa agendo justi efficimur: sed justi fiendo et essendo, operamur justa." (Luth. Ep. i. p. 22.) At length those views on the nature of goodness were propounded which were at once clear and profound, and the great truth was distinctly proclaimed, that the real goodness of a work consists not in its external form, but in the spirit in which it is done. Thus giving a mortal blow to all the superstitious observances, which had for ages choked the Church, and prevented Christian virtues from growing and flourishing in it. "I read Erasmus," again writes Luther, "but he is every day losing his credit with me. I like to see him, with so much skill and firmness, rebuking priests and monks for their loathsome ignorance, but I fear he will not do great service to the doctrine of Jesus Christ. What is of man has more hold on his heart than what is of God.[256] We live in dangerous times. A man is not a good and judicious Christian because he understands Greek and Hebrew. Jerome, who knew five languages, is inferior to Augustine, who only knew one, though Erasmus thinks differently. I am very careful to conceal my sentiments concerning Erasmus, lest I should give an advantage to his opponents. It may be the Lord will give him understanding in his own time."[257] [256] "Humana prævalent in eo plusquam divina." The human prevails in him more than the divine. [257] "Dabit ei Dominus intellectum suo forte tempore." (Luth. Ep. i, p. 52.) The impotence of man, and the omnipotence of God, were the two truths which Luther wished to re-establish. It is a sad religion and a sad philosophy which throws man back upon his natural powers. Ages have made trial of these boasted powers, and while man has of himself succeeded wonderfully in things which concern his earthly existence, he has never been able to dissipate the darkness which hides the true knowledge of God from his mind, nor to change a single inclination of his heart. The highest degree of wisdom attained by ambitious intellects, or minds inflamed with ardent longings after perfection, has only plunged them into despair.[258] The doctrine, therefore, which unveils to us our impotence, in order to acquaint us with a Divine power, which shall enable us to do all things, is a generous, consoling, and perfectly true doctrine; and the reformation which exhibits the glory of heaven on the earth, and pleads the rights of Almighty God with men, is a great reformation. [258] Τι ουν; δυνατον αναμαρτητον ειναι ηδη. What, is it possible then to be without sin? asks Epictetus, (iv, 12, 19.) Αμηχανον Impossible! he replies.