time in my life, in this promise, in the only sense in which it answered the needs of my soul, in that, namely, of a real external supernatural action, capable of giving me thoughts, and taking them away from me, and exerted on me by a God as truly master of my heart as he is of the rest of nature. Renouncing then all merit, all strength, abandoning all my personal resources, and acknowledging no other title to his mercy than my own utter misery, I went home and threw myself on my knees, and prayed as I never yet prayed in my life. From this day onwards a new interior life began for me: not that my melancholy had disappeared, but it had lost its sting. Hope had entered into my heart, and once entered on the path, the God of Jesus Christ, to whom I then had learned to give myself up, little by little did the rest.”
It is needless to remind you once more of the admirable congruity of Protestant theology with the structure of the mind as shown in such experiences. In the extreme of melancholy the self that consciously is can do absolutely nothing. It is completely bankrupt and without resource, and no works it can accomplish will avail. Redemption from such subjective conditions must be a free gift or nothing, and grace through Christ’s accomplished sacrifice is such a gift.
“God,” says Luther, “is the God of the humble, the miserable, the oppressed, and the desperate, and of those that are brought even to nothing; and his nature is to give sight to the blind, to comfort the brokenhearted, to justify sinners, to save the very desperate and damned. Now that pernicious and pestilent opinion of man’s own righteousness, which will not be a sinner, unclean, miserable, and damnable, but righteous and holy, suffereth not God to come to his own natural and proper work.