John Faber, bishop of the diocese, a learned man and of superior abilities, had at first taken much interest in Luther’s writings; but he found the diet a little too strong for the weak stomachs of the people. In 1521, being over head and ears in debt, and having nothing to pay, he betook himself to Rome to escape from his creditors and to claim help of the pope; and in order to make himself agreeable he composed a work against the great reformer. Rome transformed Faber, and, on his return to Germany, he began to contend against the Reformation, without, however, being entirely proof against the Christian words of Luther. In 1528 he tried to gain over Melanchthon, offering him as the price of apostasy a situation under King Ferdinand.[559] The same year he contributed to the erection of the stake at which Hubmeyer was burnt. Faber had been provost of Buda, and in 1530 he was named bishop of Vienna. He cited Devay to appear before him. The bishop was surrounded by many ecclesiastics, and a secretary or notary seated before a table took down every thing in writing. The Hungarian reformer did not allow himself to be intimidated by his judges, nor weakened by a wish to put an end to his sufferings. He spoke not only as a cultivated and learned man, but still more as a Christian full of decision and courage. He set forth unreservedly evangelical truth. ‘You are accused,’ said Faber, ‘of asserting that after the words have been uttered—_This is my body, this is my blood_—the substance of the bread and the wine still exists.’ ‘I have explained in the clearest way,’ replied Devay, ‘the real nature of the sacraments, their character and their use. They are signs of grace and of the good-will of God towards us; thus they console us in our trials; they confirm, establish, and make certain our faith in God’s promise. The office of the Word of God and of the sacraments is one and the same. The latter are not mere empty and barren signs; they truly and really procure the grace which they signify, but, nevertheless, are beneficial only to those who receive them in faith, spiritually and sacramentally.’[560] It is clear that the spiritual element predominated in the theology of Devay, and that he was already almost of the same opinion as the theologians of reformed Switzerland. He set forth his whole belief with piety so manifest that the court did not feel authorized to condemn him. He was therefore set at liberty.[561] [Sidenote: Devay At Buda.]