youngest among them, Dr. George Niger, who now maintained a single contest with his powerful antagonist. Frightened at last by the bold propositions of the Augustinian friar, and at a loss what arguments to employ, he exclaimed in a tone that betrayed his fear: "Were our peasants to hear such things, they would stone you to death!" 1-words which called forth no little hilarity from the meeting. Yet never had an auditory listened with deeper attention to a theological dispute. The Reformer's first words had roused the minds of all present, so that questions which a short time before would have been met with indifference, now seemed replete with interest, and on the countenances of many might be read the new ideas suggested to their minds by the bold assertions of the Saxon doctor. Three youths were particularly affected on this occasion. One, called Martin Bucer, was a Dominican, twenty-seven years old, who, notwithstanding the prejudices of his order, seemed resolved not to lose a word that fell from the doctor's lips. Bucer was born in a small town of Alsace, entered a monastery at the age of sixteen, and there gave token of talents which led the most enlightened of the monks to be sanguine in their hopes with regard to him.2 "He will one day," they said, "be the ornament of our order." His superiors having sent him to Heidelberg that he might devote himself to the study of philosophy, theology, Greek, and Hebrew, there he met with several of the works that Erasmus was then publishing, and read them with avidity. Luther's first writings soon appeared, on which the young Alsatian student lost no time in comparing the doctrines of the Reformer with the Holy Scriptures, and then it was that there arose in his mind doubts as to some parts of the pope's religion. 3 Thus used the light to be diffused in those days. The elector palatine took notice of the young friar, whose powerful and sonorous voice, engaging manners, eloquence, and frankness in Si rustici hæc audirent, certè lapidibus vos obruerent et interficerent. (L. Epp. i. p. 111.) 2 Prudentioribus monachis spem de se præclaram excitavit. (Melch. Adam. Vit. Buceri, p. 211.) 3 Cum doctrinam in eis traditam cum sacris litteris contuisset, quædam in pontificiâ religione suspecta habere cœpit. (Ibid.) attacking the then prevailing vices, made him a distinguished preacher. He was appointed chaplain to the court, and it was during his discharge of that office, that he heard of Luther's journey to Heidelberg. What delightful tidings for Bucer! No one repaired more eagerly to the Augustinian monastery, and he went provided with papers, pen, and ink, that he might take down in writing all that the doctor was to say. But while his own hand was engaged in rapidly tracing Luther's words, the hand of God was writing, in more durable characters, the great truths to which he was listening, on the tablets of his heart. It was in the course of that ever-memorable hour that the dawn of the doctrine of grace began to diffuse itself over Bucer's soul, and the Dominican was gained to Christ. Not far from Bucer was John Brenz, or Brentius, then at the age of nineteen. The son of a magistrate in a town of Swabia, he had been entered as student at Heidelberg at thirteen. Brenz was unrivalled in his powers of application. No sooner had midnight sounded than he rose and applied himself to work; and this became so much a matter of habit with him, that during all his life after, he could not sleep beyond that hour. He afterwards devoted the silent moments he thus obtained, to meditation on the Scriptures. Brenz was one of the first in Germany to perceive the light which was then appearing there, and welcomed it with a soul susceptible of the warmest affections. He had greedily devoured Luther's writings, but what was his joy on being able to listen to the doctor himself at Heidelberg! One of the latter's propositions particularly struck the youthful Brenz; it was this: "It is not he who performs many works who is justified before God, but he who, without works, believes much in Jesus Christ." A godly woman at Heilbronn on the Neckar, the wife of a senator of that city, called Snepf, had, like another Anna, consecrated her first-born son, with a strong desire that she might live to see him devote himself to theology. This youth, born in 1492, made rapid progress in literature; but whether from 1 Primam lucem purioris sententiæ de justificatione in suo pectore sensit. Melch. Adam. Vit. Buceri, p. 211. * Ingens Dei beneficium lætus Brentius agnovit, et gratâ mente amplexus est. (Ibid.) SNEPF.-CONVERSATIONS WITH LUTHER. 305 taste and ambition, or from a desire to comply with his father's wishes, he devoted himself to the study of jurisprudence. The godly mother saw with grief her son, her Ehrhard, following a different course from that to which she had devoted him. She unceasingly warned, urged, and solemnly enjoined him to remember the vow she had made on the day of his birth. Overcome at length by his mother's perseverance, Ehrhard Snepf acquiesced, and soon experienced so keen a relish for his new studies that nothing in the world could divert him from them. He was an intimate associate of Bucer and Brenz, and their friendship continued during life; "for," says one of their historians, "friendships that are based on the love of letters and of virtue, never die out." He was present along with his two friends at the disputation at Heidelberg, where the Wittemberg doctor's paradoxes, and the contest he so courageously maintained, gave a new spring to his energies. Rejecting the idle notion of human merits, he embraced the doctrine of the free justification of the sinner. The day following Bucer paid Luther a visit. "He conversed," says he, "familiarly, and with none present but ourselves; the repast was most exquisite, not in regard to the viands, but from the truths that were proposed to me. Whatever were the objections I might state, the doctor had replies. for all, and explained everything with the most perfect clearness. Oh, would to God that I had time to write to you more fully about it!" 2 Luther himself was touched at the feelings displayed by Bucer: "He is the only friar of his order," he wrote to Spalatin, "that shows sincerity; he is a most hopeful He received me with simplicity, and eagerly young man. conversed with me. He deserves our confidence and our love."3 Urged by the new truths that began to dawn upon their minds, Brenz, Snepf, and others, came likewise to converse and confer with Luther, and to ask for farther explanations on points which they did not clearly comprehend. With the help of the Bible, the Reformer had an answer for all; every word he Crebris interpellationibus eum voti quod de nato ipso fecerat, admoneret ; et a studio juris ad theologiam quasi conviciis avocaret. (Melch. Adami Snepfii Vita.) 2 Gerdesius, Monumenta. antiq., etc. 3 L. Epp. i. p. 412. uttered seemed to shed fresh light on their souls; it was as if a new world were opening before them. But it was requisite that what the man of God had begun should be followed up by others, lest the torch which had just been lighted, should go out; and these generous men, accordingly, on Luther's leaving Heidelberg, began to teach in their turn. When teachers are silent, scholars will speak. Young as Brenz still was, he began to lecture on St. Matthew's gospel, first in his own room, and when that was found too small, in the philosophy lecture-room. Envious at the sight of so many crowding to hear this youth's prelections, the theologians began to lose their temper, whereupon Brenz took orders and transferred his labours to the college of the canons of the Holy Spirit. Thus did the flame which had been kindled in Saxony, extend to Heidelberg; the light began to multiply itself at different points, and, as has been said, it was now seed time in the palatinate. But more than the Palatinate was benefitted by the disputation at Heidelberg, for these courageous friends of the truth, soon exerted a powerful influence beyond the sphere they then occupied. Advancing to the most eminent positions, they took part in many of the discussions to which the Reformation led; first Strasburg, and afterwards England, were indebted to Bucer's labours for a purer knowledge of the truth; Snepf taught it first at Marburg, then at Stuttgard, Tubingen, and Jena; Brenz after teaching it at Heidelberg, was long engaged in doing so at Halle, in Swabia, and at Tubingen; so that we shall often meet again with these three worthies. The Heidelberg disputation was beneficial to Luther himself, now making daily progress in his knowledge of the truth. “I am one of those," says he, "who have advanced themselves while writing and instructing others; not one of those who all at once emerge from nothing, and become great and learned doctors." Great was his delight at witnessing the avidity with which the youths attending the schools of learning, received the truth as it was anew presented to them; and this solaced him while deploring the obstinate attachment to their obsolete notions shown by the old doctors. "I entertain the magnificent hope," LUTHER RETURNS-THE OLD PROFESSOR. 307 he would say, "that just as Christ, when rejected by the Jews, turned to the Gentiles, we shall now likewise see the true theology, though rejected by dotards who are devoted to vain fantastic opinions, welcomed by the new generation.' The chapter being closed, Luther proposed to return to Wittemberg, upon which the count palatine gave him a letter to convey to the elector, dated May 1st, in which he said, that Luther had shown so much skill in the disputation as could not fail greatly to redound to the glory of Wittemberg? They would by no means allow him to return on foot.2 The Augustinians of Nuremberg conducted him as far as Wurzburg; and from that he proceeded to Erfurt, accompanied by the friars of that city. No sooner did he arrive there than he went to the house of his old master, Iodocus. That old professor had been much grieved and scandalised at the course which his former disciple had taken, and used to mark all Luther's sentences with the theta, employed by the Greeks to indicate condemnation.3 He had written to the young doctor in a tone of reprimand, and the latter wished to reply by word of mouth to the charges of his correspondent. But not being received, he wrote to Iodocus as follows: "The whole university, with the exception of a single licentiate, thinks as I do. Nay more: the prince, the bishop, several other prelates, and the entire body of our enlightened citizens, declare with one voice that until now they never knew, nor had heard of Jesus Christ and his gospel. I am ready to receive your corrections; and even when really very harsh, to me they will seem very mild. Fear not then to give full vent to your feelings; discharge your wrath. I neither wish to be nor find myself capable of being angry with you. God and my conscience are witnesses that it is so!"4 The old doctor was affected at the sentiments of his former pupil; and wished to see whether no way might be found for removing the condemnatory theta. They entered upon an explanation, but it came to no result. "I have at least made him understand," said Luther, "that all their sentences were 1 L. Epp. i. p. 112. 3 4 Veni autem curru qui ieram pedester. (L Epp. i. p. 110.) Omnibus placitis meis nigrum theta præfigit. (Ib. p. 111.) |