Page:Luther's correspondence and other contemporary letters 1507-1521.djvu/87

 82 LUTHER'S CORRESPONDENCE AND ^-.

Heavens! what real authentic theologian would these men approve, whose touchstone in approving or condemning doc- trines is Aristotle, or rather the pestilent poison disseminated by his corrupters? Why should I not say this frankly of the foolish trifling with which they drench and foul the divine food of our minds, the holy oracles and their most holy interpreters, and thus make men forget the noble artificer of celestial splendor? But I repress my most just wrath against them lest they should make too much of sportive begin- nings.

To return to Martin Luther: although our chief men refuted him with all their might, their wiles were not able to make him move an inch from his propositions. His sweet- ness in answering is remarkable, his patience in listening is incomparable, in his explanations you would recognize the acumen of Paul, not of Scotus ; his answers, so brief, so wise, and drawn from the Holy Scriptures, easily made all his hearers his admirers.

On the next day I had a familiar and friendly conference with the man alone, and a supper rich with doctrine rather than with dainties. He lucidly explained whatever I might ask. He agrees with Erasmus in all things, but with this difference in his favor, that what Erasmus only insinuates he teaches openly and freely. Would that I had time to write you more of this. He has brought it about that at Wittenberg the ordinary textbooks have all been abolished, while the Greeks, and Jerome, Augustine and Paul are publicly taught.

But you see there is no room to write more. I enclose his paradoxes and their explanations, as far as I was able to take them down during the disputation or was taught them by him" afterwards. I expect you will be much pleased to see them; if not, take them in the spirit in which they were sent. . ..

[Among the Theses for the Heidelberg Disputation enclosed by Bucer, are the following:]

I. The law of God, that most wholesome instruction unto life, is not able to justify a man, but rather hinders this.

HI. It is probable that the works of men which seem to \h specious and good are really mortal sins.

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