7. "The works of the just themselves would be mortal sins, did they not, through holy reverence for the Lord, fear that their works would in fact be mortal sins.459
9. "To maintain that works done without Christ are dead, but not mortal, is dangerous forgetfulness of the fear of God.
13. "Since the fall of man, free will exists only in name, and when man does all that is possible for him to do, he sins mortally.
16. "A man who expects to attain to grace by doing all that it is possible for him to do, adds sin to sin, and doubles his guilt.
18. "It is certain that man, to become capable of receiving the grace of Christ, must entirely despair of himself.
21. "An honorary theologian calls evil good, and good evil; but a theologian of the cross speaks according to truth.
22. "The wisdom which teaches man to know the invisible perfections of God in his works, inflates, blinds, and hardens him.
23. "The law excites the wrath of God, kills, curses, accuses, judges, and condemns, whatever is not in Christ.460
24. "Still this wisdom (§ 22) is not bad; and the law (§ 23) is not to be rejected; but the man who does not study the knowledge of God under the cross, changes its good into evil.
25. "He is not justified who does many works; but he who, without works, believes much in Jesus Christ.
26. "The law says, Do this! And what it commands is never done. Grace says, Believe in him! And, lo! all things are accomplished.461
28. "The love of God finds nothing in man, but creates in him what it loves. The love of man proceeds from self-love."462
Five doctors of theology attacked these theses. They had read them with the astonishment which novelty excites. The theology seemed to them very strange. Yet according to Luther's own testimony, they discussed them with a courtesy which he could not but esteem; and, at the same time, with force and discernment.
Luther, on his part, displayed an admirable mildness in his replies, incomparable patience in listening to the objections of his opponents, and all the liveliness of St. Paul in solving the difficulties which were started. His answers, which were short, but replete with the word of God, filled all the hearers with admiration. "He very much resembles Erasmus," said several; "but in one thing he surpasses him,—he professes openly what Erasmus is contented only to insinuate."463
The discussion was drawing to a close. Luther's opponents had retired with honour from the field of battle, the youngest of them, Doctor George Niger, alone continuing the struggle with the mighty combatant. Amazed at the bold propositions of the Augustin monk, and feeling utterly at a loss for arguments to refute them, he exclaimed, in an agitated tone,—"Were our peasants to hear such things, they would stone you to death."464 At these words there was a general laugh throughout the audience.
Never had hearers listened more attentively to a theological disputation. The first words of the Reformer had awakened men's minds, and questions which shortly before had met with indifference, were now full of interest. Several countenances gave visible expression to the new ideas which the bold assertions of the Saxon doctor had suggested to their minds.
Three youths in particular were strongly moved. One of them, named Martin Bucer, was a Dominican, of about twenty-seven years of age, who, notwithstanding of the prejudices of his order, seemed unwilling to lose a single word which fell from the doctor. Born in a little town of Alsace, he had entered a convent at sixteen, and soon displayed such talents that the monks entertained the highest hopes of him.465 "He will one day be an ornament to our order," said they. His superiors had sent him to Heidelberg that he might devote himself to the study of philosophy, theology, Greek, and Hebrew. At this period Erasmus having published several of his works, Bucer read them with avidity.
Shortly after, the first works of Luther appeared, and the Alsatian student hastened to compare the Reformer's doctrine with the holy Scriptures. Some doubt as to the truth of the popish religion arose in his mind.466 This was the way in which light was diffused in those days. The Elector Palatine took notice of the young man. His strong and sonorous voice, his pleasing address, his eloquence, and the freedom with which he attacked prevailing vices, made him a distinguished preacher. He was appointed chaplain to the court, and was acting in this capacity when Luther's journey to Heidelberg was announced. Bucer was greatly delighted; nobody repaired with greater eagerness to the hall of the Augustin convent. He had provided himself with paper, pens, and ink, wishing to write down whatever the doctor should say. But while his hand was rapidly tracing the words of Luther, the hand of God was writing the great truths which he heard in more ineffaceable characters on his heart. The rays of the doctrine of grace beamed upon his soul on this memorable occasion.467 The Dominican was gained over to Christ.
Not far from Bucer sat John Brentz or Brentius, then about nineteen years of age. Brentz, who was the son of a magistrate of a town in Swabia, had, at thirteen, been enrolled among the students of Heidelberg. None of them showed such application. As soon as the hour of midnight struck, Brentz rose and commenced his labours. This practice became so habitual to him, that, during the rest of his life, he could never sleep beyond that hour. At a later period he devoted these still moments to meditation on the Scriptures. Brentz was one of the first to perceive the new light which then rose on Germany, and he received it into his soul in the full love of it.468 He read the writings of Luther with avidity, and must have been overjoyed at the prospect of hearing him personally at Heidelberg. Young Brentz was particularly struck with one of the doctor's propositions, viz., "Not he who does many works is justified before God, but he who, without works, believes much in Jesus Christ."
A pious woman of Heilbronn, on the Necker, wife of a councillor of that town, named Snepf, had, after the example of Hannah, dedicated her first born to the Lord, earnestly desiring to see him devote himself to theology. The young man, who was born in 1495, made rapid progress in literature, but whether from taste or ambition, or compliance with his father's wishes, he devoted himself to the study of law. The pious mother was grieved when she saw her son Ehrhard following another course than that to which she had dedicated him; she warned and urged him, and always concluded by reminding him of the vow which she had made at his birth.469 At length, overcome by his mother's perseverance, Ehrhard Snepf yielded, and soon felt such delight in his new studies, that nothing in the world could have diverted him from them.
He was in terms of intimacy with Bucer and Brentz, and they remained friends all their lives; "for," says one of their biographers, "friendships founded on the love of literature and virtue are never extinguished." He was present with his two friends at the Heidelberg discussion. The Paradoxes and the bold struggle of the Wittemberg doctor gave Snepf a new impulse. Rejecting the vain dogma of human merit, he embraced the doctrine of free justification.
The next day Bucer paid a visit to Luther. "I conversed with him," says he, "and without witnesses; and had a most exquisite repast, not from the viands, but from the truths which were set before me. Whatever objections I stated, were readily answered by the doctor, who explained every thing with the utmost clearness. O! that I had time to write you more about it."470 Luther himself was touched