History of the Reformation, vol. 1

Chapter 11

Apprehensions of his Friends—Journey to Heidelberg—Bibra—Palatine Palace—Rupture—The Paradoxes—Disputation—The Audience—Bucer—Brentz—Snepf—Conversations with Luther—Labors of these young Doctors—Effects on Luther—The aged Professor—The true Light—Arrival

Meanwhile it had become necessary for the fire that had been lighted at Wittenberg to be kindled in other places. Luther, not content with announcing the Gospel truth in the place of his residence, both to the students of the academy and to the people, was desirous of scattering elsewhere the seed of sound doctrine. In the spring of 1518, a general chapter of the Augustine order was to be held at Heidelberg. Luther was summoned to it as one of the most distinguished men of the order. His friends did all they could to dissuade him from undertaking this journey. In truth, the monks had endeavoured to render Luther’s name odious in all the places through which he would have to pass. To insults they added menaces. It would require but little to excite a popular tumult on his journey of which he might be the victim. “Or else,” said his friends, “they will effect by fraud and stratagem, what they dare not do by violence.” But Luther never suffered himself to be hindered in the accomplishment of a duty by the fear of danger, however imminent. He therefore closed his ears to the timid observations of his friends: he pointed to Him in whom he trusted, and under whose guardianship he was ready to undertake so formidable a journey. Immediately after the festival of Easter, he set out calmly on foot, the 13th April 1518. HRSCV1 118.4

He took with him a guide named Urban, who carried his little baggage, and who was to accompany him as far as Wurtzburg. What thoughts must have crowded into the heart of this servant of the Lord during his journey! At Weissenfels, the pastor, whom he did not know, immediately recognized him as the Wittenberg doctor, and gave him a hearty welcome. At Erfurth, two other brothers of the Augustine order joined him. At Judenbach, they fell in with the elector’s privy councillor, Degenhard Pfeffinger, who entertained them at the inn where they had found him. “I had the pleasure,” wrote Luther to Spalatin, “of making this rich lord a few groats poorer; you know how I like on every opportunity to levy contributions on the rich for the benefit of the poor, especially if the rich are my friends.” He reached Coburg, overwhelmed with fatigue. “All goes well by God’s grace,” wrote he, “except that I acknowledge having sinned in undertaking this journey on foot. But for that sin I have no need, I think, of the remission of indulgences; for my contrition is perfect, and the satisfaction plenary. I am overcome with fatigue, and all the conveyances are full. Is not this enough, and more than enough, of penance, contrition, and satisfaction?” HRSCV1 118.5

The reformer of Germany, unable to find room in the public conveyances, and no one being willing to give up his place, was compelled, notwithstanding his weariness, to leave Coburg the next morning humbly on foot. He reached Wurtzburg the second Sunday after Easter, towards evening. Here he sent back his guide. HRSCV1 118.6

In this city resided the Bishop of Bibra, who had received his theses with so much approbation. Luther was the bearer of a letter to him from the Elector of Saxony. The bishop, delighted at the opportunity of becoming personally acquainted with this bold champion of the truth, immediately invited him to the episcopal palace. He went and met him at the door, conversed affectionately with him, and offered to provide him with a guide to Heidelberg. But at Wurtzburg Luther had met his two friends, the vicar-general Staupitz, and Lange, the prior of Erfurth, who had offered him a place in their carriage. He therefore thanked Bibra for his kindness; and on the morrow the three friends quitted Wurtzburg. They thus travelled together for three days, conversing with one another. On the 21st April they arrived at Heidelberg. Luther went and lodged at the Augustine convent. HRSCV1 118.7

The Elector of Saxony had given him a letter for the Count Palatine Wolfgang, duke of Bavaria. Luther repaired to his magnificent castle, the situation of which excites, even to this day, the admiration of strangers. The monk from the plains of Saxony had a heart to admire the situation of Heidelberg, where the two beautiful valleys of the Rhine and the Neckar unite. He delivered his letter to James Simler, steward of the household. The latter on reading it observed: “In truth, you have here a valuable letter of credit.” The count-palatine received Luther with much kindness, and frequently invited him to his table, together with Lange and Staupitz. So friendly a reception was a source of great comfort to Luther. “We were very happy, and amused one another with agreeable and pleasant conversation,” said he; “eating and drinking, examining all the beauties of the palatine palace, admiring the ornaments, arms, cuirasses; in fine, everything remarkable contained in this celebrated and truly regal castle.” HRSCV1 119.1

But Luther had another task to perform. He must work while it is yet day. Having arrived at a university which exercised great influence over the west and south of Germany, he was there to strike a blow that should shake the churches of these countries. He began, therefore, to write some theses which he purposed maintaining in a public disputation. Such discussions were not unusual; but Luther felt that this one, to be useful, should lay forcible hold upon men’s minds. His disposition, besides, naturally led him to present truth under a paradoxical form. The professors of the university would not permit the discussion to take place in their large theatre; and Luther was obliged to take a hall in the Augustine convent. The 26th April was the day appointed for the disputation. HRSCV1 119.2

Heidelberg, at a later period, received the evangelical doctrine: those who were present at the conference in the convent might have foreseen that it would one day bear fruit. HRSCV1 119.3

Luther’s reputation had attracted a large audience; professors, students, courtiers, citizens, came in crowds. The following are some of the doctor’s Paradoxes; for so he designated his theses. Perhaps even in our days they would still bear this name; it would, however, be easy to translate them into obvious propositions:— HRSCV1 119.4

1. “The law of God is a salutary doctrine of life. Nevertheless, it cannot aid man in attaining to righteousness; on the contrary, it impedes him. HRSCV1 119.5

3. “Man’s works, however fair and good they may be, are, however, to all appearance, nothing but deadly sins. HRSCV1 119.6

4. “God’s works, however unsightly and bad they may appear, have however an everlasting merit. HRSCV1 119.7

7. “The works of the righteous themselves would be mortal sins, unless, being filled with a holy reverence for the Lord, they feared that their works might in truth be mortal sins. HRSCV1 119.8

9. “To say that works done out of Christ are truly dead, but not deadly, is a dangerous forgetfulness of the fear of God. HRSCV1 119.9

13. “Since the fall of man, free-will is but an idle word; and if man does all he can, he still sins mortally. HRSCV1 119.10

16. “A man who imagines to arrive at grace by doing all that he is able to do, adds sin to sin, and is doubly guilty. HRSCV1 119.11

18. “It is certain that man must altogether despair of himself, in order to be made capable of receiving Christ’s grace. HRSCV1 119.12

21. “A theologian of the world calls evil good, and good evil; but a theologian of the cross teaches aright on the matter. HRSCV1 119.13

22. “The wisdom which endeavours to learn the invisible perfections of God in his works, puffs up, hardens, and blinds a man. HRSCV1 119.14

23. “The law calls forth God’s anger, kills, curses, accuses, judges, and condemns whatsoever is not in Christ. HRSCV1 119.15

24. “Yet this wisdom is not evil; and the law is not to be rejected; but the man who studies not the knowledge of God under the cross, turns to evil whatever is good. HRSCV1 119.16

25. “That man is not justified who performs many works; but he who, without works, has much faith in Christ. HRSCV1 119.17

26. “The law says, Do this! and what it commands is never done. Grace says, Believe in Him! and immediately all things are done. HRSCV1 119.18

28. “The love of God finds nothing in man, but creates in him what he loves. The love of man proceeds from his well-beloved.” HRSCV1 119.19

Five doctors of divinity attacked these theses. They had read them with all astonishment that novelty excites. Such theology appeared very extravagant; and yet they discussed these points, according to Luther’s own testimony, with a courtesy that inspired him with much esteem for them but at the same time with earnestness and discernment. Luther, on his side, displayed wonderful mildness in his replies, unrivalled patience in listening to the objections of his adversaries, and all the quickness of St. Paul in solving the difficulties opposed to him. His replies were short, but full of the Word of God, and excited the admiration of his hearers. “He is in all respects like Erasmus,” said many; “but surpasses him in one thing: he openly professes what Erasmus is content merely to insinuate.” HRSCV1 119.20

The disputation was drawing to an end. Luther’s adversaries had retired with honor from the field; the youngest of them, Doctor George Niger, alone continued the struggle with the powerful champion. Alarmed at the daring propositions of the monk, and not knowing what further arguments to have recourse to, he exclaimed, with an accent of fear: “If our peasants heard such things, they would stone you to death!” At these words the whole auditory burst into a loud laugh. HRSCV1 120.1

Never had an assembly listened with so much attention to a theological discussion. The first words of the reformer had aroused their minds. Questions which shortly before would have been treated with indifference, were now full of interest. On the countenances of many of the hearers a looker-on might have seen reflected the new ideas which the bold assertions of the Saxon doctor had awakened in their minds. HRSCV1 120.2

Three young men in particular were deeply moved. One of them, Martin Bucer by name, was a Dominican, twenty-seven years of age, who, notwithstanding the prejudices of his order, appeared unwilling to lose one of the doctor’s words. He was born in a small town of Alsace, and had entered a convent at sixteen. He soon displayed such capacity that the most enlightened monks entertained the highest expectations of him: “He will one day be the ornament of our order,” said they. His superiors had sent him to Heidelberg to study philosophy, theology, Greek, and Hebrew. At that period Erasmus published several of his works, which Bucer read with avidity. HRSCV1 120.3

Soon appeared the earliest writings of Luther. The Alsacian student hastened to compare the reformer’s doctrines with the Holy Scriptures. Some misgivings as to the truth of the Popish religion arose in his mind. It was thus that the light was diffused in those days. The elector-palatine took particular notice of the young man. His strong and sonorous voice, his graceful manners and eloquent language, the freedom with which he attacked the vices of the day, made him a distinguished preacher. He was appointed chaplain to the court, and was fulfilling his functions when Luther’s journey to Heidelberg was announced. What joy for Bucer! No one repaired with greater eagerness to the hall of the Augustine convent. He took with him paper, pens, and ink, intending to take down what the doctor said. But while his hand was swiftly tracing Luther’s words, the finger of God, in more indelible characters, wrote on his heart the great truths he heard. The first gleams of the doctrine of grace were diffused through his soul during this memorable hour. The Dominican was gained over to Christ. HRSCV1 120.4

Not far from Bucer stood John Brentz or Brentius, then nineteen years of age. He was the son of a magistrate in a city of Swabia, and at thirteen had been entered as student at Heidelberg. None manifested greater application. He rose at midnight and began to study. This habit became so confirmed, that during his whole life he could not sleep after that hour. In later years he consecrated these tranquil moments to meditation on the Scriptures. Brentz was one of the first to perceive the new light then dawning on Germany. He welcomed it with a heart abounding in love. He eagerly perused Luther’s works. But what was his delight when he could hear the writer himself at Heidelberg! One of the doctor’s propositions more especially startled the youthful scholar; it was this: “That man is not justified before God who performs many works; but he who, without works, has much faith in Jesus Christ.” HRSCV1 120.5

A pious woman of Heilbronn on the Neckar, wife of a senator of that town, named Snepf, had imitated Hannah’s example, and consecrated her first-born son to the Lord, with a fervent desire to see him devote himself to the study of theology. This young man, who was born in 1495, made rapid progress in learning; but either from taste, or from ambition, or in compliance with his father’s wishes, he applied to the study of jurisprudence. The pious mother was grieved to behold her child, her Ehrhard, pursuing another career than that to which she had consecrated him. She admonished him, entreated him, prayed him continually to remember the vow she had made on the day of his birth. Overcome at last by his mother’s perseverance, Ehrhard Snepf gave way. Erelong he felt such a taste for his new studies, that nothing in the world could have diverted him from them. HRSCV1 120.6

He was very intimate with Bucer and Brentz, and they were friends until death; “for,” says one of their biographers, “friendships based on the love of letters and of virtue never fail.” He was present with his two friends at the Heidelberg discussion. The Paradoxes and courage of the Wittenberg doctor gave him a new impulse. Rejecting the vain opinion of human merits, he embraced the doctrine of the free justification of the sinner. HRSCV1 120.7

The next day Bucer went to Luther. “I had a familiar and private conversation with him,” said Bucer; “a most exquisite repast, not of dainties, but of truths that were set before me. To whatever objection I made, the doctor had a reply, and explained everything with the greatest clearness. Oh! would to God that I had time to write more!” Luther himself was touched with Bucer’s sentiments. “He is the only brother of his order,” wrote he to Spalatin, “who is sincere; he is a young man of great promise. He received me with simplicity, and conversed with me very earnestly. He is worthy of our confidence and love.” HRSCV1 121.1

Brentz, Snepf, and many others, excited by the new truths that began to dawn upon their minds, also visited Luther; they talked and conferred with him; they begged for explanations on what they did not understand. The reformer replied, strengthening his arguments by the Word of God. Each sentence imparted fresh light to their minds. A new world was opening before them. HRSCV1 121.2

After Luther’s departure, these noble-minded men began to teach at Heidelberg. They felt it their duty to continue what the man of God had begun, and not allow the flame to expire which he had lighted up. The scholars will speak, when the teachers are silent. Brentz, although still so young, explained the Gospel of St. Matthew, at first in his own room, and afterwards, when the chamber became too small, in the theatre of philosophy. The theologians, envious at the crowd of hearers this young man drew around him, became irritated. Brentz then took orders, and transferred his lectures to the college of the Canons of the Holy Ghost. Thus the fire already kindled up in Saxony now glowed in Heidelberg. The centers of light increased in number. This period has been denominated the seedtime of the Palatinate. HRSCV1 121.3

But it was not the Palatinate alone that reaped the fruits of the Heidelberg disputation. These courageous friends of the truth soon became shining lights in the Church. They all attained to exalted stations, and took part in many of the debates which the Reformation occasioned. Strasburg, and England a little later, were indebted to Bucer for a purer knowledge of the truth. Snepf first declared it at Marburg, then at Stuttgard, Tubingen, and Jena. Brentz, after having taught at Heidelberg, continued his labors for a long period at Tubingen, and at Halle in Swabia. We shall meet with these three men again in the course of our history. HRSCV1 121.4

This disputation carried forward Luther himself. He increased daily in the knowledge of the truth. “I belong to those,” said he, “who improve by writing and by teaching others, and not to those who from nothing become on a sudden great and learned doctors.” HRSCV1 121.5

He was overjoyed at seeing with what avidity the students of the schools received the dawning truth, and this consoled him when he found the old doctors so deep-rooted in their opinions. “I have the glorious hope,” said he, “that as Christ, when rejected by the Jews, turned to the Gentiles, we shall now also behold the new theology, that has been rejected by these graybeards with their empty and fantastical notions, welcomed by the rising generation.” HRSCV1 121.6

The chapter being ended, Luther thought of returning to Wittenberg. The count-palatine gave him a letter for the elector, dated 1st of May, in which he said “that Luther had shown so much skill in the disputation, as greatly to contribute to the renown of the university of Wittenberg.” He was not allowed to return on foot. The Nuremberg Augustines conducted him as far as Wurtzburg, from whence he proceeded to Erfurth with the friars from that city. As soon as he arrived he repaired to the house of his old teacher, Jodocus. The aged professor, much grieved and scandalized at the path his disciple had taken, was in the habit of placing before all Luther’s propositions a theta, the letter employed by the Greeks to denote condemnation. He had written to the young doctor in terms of reproach, and the latter desired to reply in person to these letters. Not having been admitted, he wrote to Jodocus: “All the university, with the exception of one licentiate, think as I do. More than this; the prince, the bishop, many other prelates, and all our most enlightened citizens, declare with one voice, that up to the present time they had neither known nor understood Jesus Christ and his Gospel. I am ready to receive your corrections; and although they should be severe, they will appear to me very gentle. Open your heart, therefore, without fear; unburden your anger. I will not and I cannot be vexed with you. God and my conscience are my witnesses!” HRSCV1 121.7

The old doctor was moved by these expressions of his former pupil. He was willing to try if there were no means of removing the damnatory theta. They conversed on the matter, but the result was unfavorable. “I made him understand at least,” said Luther, “that all their sentences were like that beast which is said to devour itself. But talking to a deaf man is labor in vain. These doctors obstinately cling to their petty distinctions, although they confess there is nothing to confirm them but the light of natural reason, as they call it—a dark chaos truly to us who preach no other light than Jesus Christ, the true and only light.” HRSCV1 121.8

Luther quitted Erfurth in the carriage belonging to the convent, which took him to Eisleben. From thence, the Augustines of the place, proud of a doctor who had shed such glory on their order and on their city, his native place, conveyed him to Wittenberg with their own horses and at their own expense. Every one desired to bestow some mark of affection and esteem on this extraordinary man, whose fame was constantly increasing. HRSCV1 122.1

He arrived on the Saturday after Ascension day. The journey had done him good, and his friends thought him improved in appearance and stronger than before his departure. They were delighted at all he had to tell them. Luther rested some time after the fatigues of his journey and his dispute at Heidelberg; but this rest was only a preparation for severer toils. HRSCV1 122.2