Interest felt by the Laity--Luther's Opinion--Admissions and
Boastings of Dr. Eck--Effects of the
Discussion--Poliander--Cellarius--The Young Prince of
Anhalt--The Students of Leipsic--Cruciger--Calling of
Melancthon--Emancipation of Luther.
[Sidenote: INTEREST FELT BY THE LAITY.]
These theological discussions, to which the worldly-minded of the
present day would not devote a few short moments, had been attended
and listened to with eagerness, during twenty days--laymen, knights,
and princes, taking a deep interest in them to the last. Duke Barnim,
and Duke George, seemed particularly attentive, whereas some of the
theologians of Leipsic, friends of Dr. Eck, slept, as an eye-witness
expresses it, "quite soundly." It was even necessary to awake them on
the adjournments, that they might not lose their dinner.
Luther was the first to quit Leipsic, and next Carlstadt. Eck remained
several days after they were gone.
No formal decision was given on the points discussed.[122] Every one
spoke as he thought. "There was at Leipsic," says Luther, "loss of
time, and no investigation of truth. During the two years in which we
have been examining the doctrines of our opponents, we have counted
all their bones. Eck, on the contrary, has hardly skimmed the
surface;[123] but he cried more in one hour than we did in two long
years."
[122] "Ad exitum certaminis, uti solet, nulla prodiit decisio."
(Pallavicini, i, 65.) As usual no decision was given on the conclusion
of the debate.
[123] "Totam istam conclusionum cohortem multo acrius et validius
nostri Wittembergenses . . . oppugnaverunt et ita examinaverunt ut
ossa eorum numerare licuerit, quas Eccius vix in facie eutis leviter
perstriuxit." (L. Ep. i, 291.) This whole host of conclusions our
Wittembergers boldly and vigorously assailed, and so exposed that all
their bones might have been counted, whereas Eck scarcely pierced
their skin.
[Sidenote: ECK'S ACCOUNT OF THE DISCUSSION.]
Eck, when writing privately to his friends, admitted his defeat to a
certain extent, though he was at no loss for an explanation. "The
Wittembergers," wrote he to Hochstraten on the 24th July,[124]
"defeated me on several points--first, because they brought books with
them--secondly, because they took down the debate in writing, and
examined it at home at their leisure--and thirdly, because they were
more numerous. Two doctors, (Carlstadt and Luther,) Lange, vicar of
the Augustins, two licentiates, Amsdorff, and a very arrogant nephew
of Reuchlin, (Melancthon,) three doctors of law, and several masters
of arts, lent their assistance both in public and private, whereas I
stood alone, having nothing but a good cause for my companion." Eck
forgot Emser, and all the doctors of Leipsic.
[124] "Verum in multis me obruerunt." (Corpus Reform. i, 83.)
Though these concessions escaped Eck in familiar correspondence, he
acted otherwise in public. The doctor of Ingolstadt, and the
theologians of Leipsic, made a great noise with what they called
_their victory_. They everywhere set false reports in circulation,
while all the tongues of the party reiterated their expressions of
self-complacency. "Eck goes about triumphing,"[125] wrote Luther.
There were disputes, however, in the camp of Rome, in regard to the
laurels. "Had we not come to the help of Eck," said the theologians of
Leipsic, "the illustrious doctor would have been overthrown." "The
theologians of Leipsic," said Eck on his part, "are well enough, but I
had hoped too much from them--I did the whole myself." "You see," said
Luther to Spalatin, "how they are chanting a new Iliad, and a new
Æneid. They are kind enough to make me a Hector or a Turnus, while Eck
is their Achilles, or Æneas. Their only doubt is whether the victory
was gained by the arms of Eck, or by those of Leipsic. All I can say
to throw light on the matter is, that Eck uniformly kept bawling, and
the Leipsickers as uniformly held their peace."[126]
[125] "Eccius triumphat ubique." (L. Ep. i, 290.)
[126] "Novam quamdam Iliada et Æneida illos cantare".... (L. Ep. i, p.
305.)
"Eck," says the elegant, clever, and sagacious Mosellanus "has
triumphed in the estimation of those who do not understand the
subject, and who have grown old in poring over the schoolmen; but, in
the estimation of all men of learning, intellect, and moderation,
Luther and Carlstadt are the victors."[127]
[127] "Lutheri Sieg sey um so viel weniger berühmt, weil der
Gelehrten, Verstandigen, und derer die sich selbst nicht hoch rühmen,
wenig seyen." (Seckendorff, 207.)
[Sidenote: DUKE GEORGE OF ANHALT. THE STUDENTS.]
The Leipsic discussion, however, was not destined to vanish into
smoke. Every work which is devoutly performed bears fruit. The words
of Luther had penetrated the minds of his hearers with irresistible
force. Several of those who had daily thronged the castle hall were
subdued by the truth, whose leading conquests were made among her most
decided opponents. Even Poliander, the secretary, familiar friend and
disciple of Eck, was gained to the Reformation, and began, in 1522, to
preach the gospel at Leipsic. John Camerarius, professor of Hebrew,
one of the keenest opponents of the Reformation, impressed by the
words of the mighty teacher, began to examine the Holy Scriptures more
thoroughly; and, shortly after throwing up his situation, came to
Wittemberg to study at the feet of Luther. He was afterwards pastor at
Frankfort and Dresden.
Among those who had taken their place on the seats reserved for the
Court, and accompanied Duke George, was George of Anhalt, a young
prince, twelve years of age, of a family which had distinguished
itself in the wars against the Saracens. At this time he was studying
at Leipsic with his tutor. Great ardour for science, and a strong
attachment to truth, had already become the characteristics of the
illustrious young prince. He was often heard to repeat the words of
Solomon, _falsehood ill becomes a prince_. The Leipsic discussion
inspired this child with serious reflection, and with a decided
leaning to Luther.[128] Some time after a bishopric was offered to
him. His brother, and all his family, with the view of raising him to
high honour in the Church, urged him to accept it, but he resolutely
declined. His pious mother, who was secretly favourable to Luther,
having died, he became possessed of all the Reformer's writings. He
was constant and fervent in prayer to God, to incline his heart to the
truth; and, often in the solitude of his chamber, exclaimed, with
tears, "_Deal mercifully with thy servant, and teach me thy
statutes_."[129] His prayers were heard. Carried forward by his
convictions, he fearlessly joined the ranks of the friends of the
gospel. In vain did his guardians, and particularly Duke George,
besiege him with entreaties and remonstrances. He remained inflexible,
and the Duke, half convinced by his pupil's reasons, exclaimed, "I
cannot answer him; still, however, I will keep by my Church--I am too
old a dog to be trained." We will afterwards see in this amiable
prince one of the finest characters of the Reformation, one who
himself preached the word of life to his subjects, and to whom the
saying of Dion respecting the emperor Marcus Antoninus, has been
applied, "He was through life consistent with himself, he was a good
man, a man free from guile."[130]
[128] L. Op. (W.) xv, p. 1440.
[129] ... A Deo petivit, flecti pectus suum ad veritatem, ac lacrymans
sæpe hæc verba repetivit.... (M. Adami, Vita Georgii Anhalt, p. 248.)
[130] Ομοίος διὰ πάντων ἑγένετο,
ἀγαθὸς δὲ ἠν, καὶ οὐδὲν πρὸς
ποίητον εἶχεν. (Ibid. 255.)
But Luther's words met with an enthusiastic reception, especially from
the students. They felt the difference between the spirit and life of
the doctor of Wittemberg, and the sophistical distinctions, and vain
speculations, of the chancellor of Ingolstadt. They saw Luther
founding upon the word of God, and they saw Dr. Eck founding only on
human traditions. The effect was soon visible. The classes of the
university of Leipsic almost emptied after the discussion. One
circumstance partly contributed to this. The plague threatened to make
its appearance--but there were many other universities--for example,
Erfurt, or Ingolstadt, to which the students might have repaired. The
force of truth drew them to Wittemberg, where the number of the
students was doubled.[131]
[131] Peifer Histor. Lipsiensis, 356.
[Sidenote: CRUCIGER. MELANCTHON'S CALL.]
Among those who removed from the one university to the other was a
youth of sixteen, of a melancholy air, who spoke little, and often
amid the conversation and games of his fellow-students seemed absorbed
by his own thoughts.[132] His parents at first thought him of weak
intellect, but they soon found him so apt to learn, and so completely
engrossed by his studies, that they conceived high hopes of him. His
integrity, his candour, his modesty, and his piety, made him a general
favourite, and Mosellanus singled him out as a model to all the
university. He was called Gaspard Cruciger, and was originally from
Leipsic. This new student of Wittemberg was afterwards the friend of
Melancthon, and the assistant of Luther in the translation of the
Bible.
[132] Et cogitabundus et sæpe in medios sodalitios quasi peregrinante
animo. (Melch. Adami, Vita Crucigeri, p. 198.)
The Leipsic discussion produced results still more important, in as
much as the theologian of the Reformation then received his call.
Modest and silent, Melancthon had been present at the discussion
almost without taking any part in it. Till then his attention had been
engrossed by literature, but the discussion gave him a new impulse,
and gained him over to theology. Henceforth his science did homage to
the word of God. He received the evangelical truth with the simplicity
of a child. His audience heard him expound the doctrines of salvation
with a grace and clearness by which all were charmed. He boldly
advanced in this, which was to him a new career; "for," said he,
"Christ will never leave his people."[133] From this moment the two
friends walked side by side, contending for liberty and truth, the one
with the energy of St. Paul, and the other with the meekness of St.
John. Luther has admirably expressed the difference of their
calling:--"I was born," said he, "to enter the field of battle, and
contend with factions and demons. Hence, my writings breathe war and
tempest. I must root up the trunks, remove the thorns and the
brambles, and fill up the marshes and pools. I am the sturdy
wood-cutter who must clear the passage and level the ground; but
master Philip advances calmly and softly; he digs and plants, sows,
and waters joyously, in accordance with the gifts which God has, with
so liberal a hand, bestowed upon him."[134]
[133] Christus suis non deerit. (Corp. Reform. i, 104.)
[134] L. Op. (W.) xiv, 200.
[Sidenote: LUTHER'S EMANCIPATION.]
If Melancthon, the quiet sower, was called to the work by the
discussion of Leipsic, Luther, the hardy wood-cutter, felt his arm
strengthened, and his courage still more inflamed by it. The mightiest
result of this discussion was produced in Luther himself. "Scholastic
theology," said he, "sunk entirely in my estimation, under the
triumphant presidency of Dr. Eck." In regard to the reformer, the
veil which the School and the Church had hung up in front of the
sanctuary was rent from top to bottom. Constrained to engage in new
enquiries, he arrived at unexpected discoveries. With equal
astonishment and indignation he saw the evil in all its magnitude.
While poring over the annals of the Church, he discovered that the
supremacy of Rome had no other origin than ambition on the one hand,
and credulous ignorance on the other. The narrow point of view under
which he had hitherto looked at the Church was succeeded by one both
clearer and wider. In the Christians of Greece and the East he
recognised true members of the Catholic Church; and, instead of a
visible head, seated on the banks of the Tiber, he adored, as sole
Head of his people, that invisible and eternal Redeemer, who,
according to his promise, is always, and in all parts of the world, in
the midst of those who believe in his name. The Latin Church Luther no
longer regarded as the universal Church. The narrow barriers of Rome
were thrown down; and he shouted for joy when he saw the glorious
domain of Jesus Christ stretching far beyond them. Henceforth he felt
that he could be a member of the Church of Christ without belonging to
the Church of the pope. In particular, the writings of John Huss made
a strong impression on him. To his great surprise, he discovered in
them the doctrine of St. Paul and St. Augustine, the doctrine to which
he had himself arrived, after so many struggles. "I believed," said
he, "and, without knowing it, taught all the doctrines of John
Huss.[135] So did Staupitz. In short, without suspecting it, we are
all Hussites, as are also St. Paul and St. Augustine. I am confounded
at it, and know not what to think.... O what dreadful judgments have
not men merited from God! Evangelical truth, when unfolded, and
published more than a century ago, was condemned, burned, and
suppressed.... Woe! Woe to the earth!"
[135] Ego imprudens hucusque omnia Johannis Huss et docui, et
tenui.... (L. Ep. ii, p. 452.)
Luther disengaged himself from the papacy, regarding it with decided
aversion and holy indignation. All the witnesses, who in every age had
risen up against Rome came successively before him to testify against
her, and unveil some of her abuses or errors. "O darkness!" exclaimed
he.
[Sidenote: LUTHER'S CHARITY. ECK ATTACKS MELANCTHON.]
He was not allowed to be silent as to these sad discoveries. The pride
of his adversaries, their pretended triumph, and the efforts which
they made to extinguish the light, fixed his decision. He advanced in
the path in which God was leading him, without any uneasiness as to
the result. Luther has fixed upon this as the moment of his
emancipation from the papal yoke--"Learn by me," said he, "how
difficult it is to disencumber oneself of errors which the whole world
confirms by its example, and which, from long habit, have become a
second nature.[136] For seven years I had been reading, and, with
great zeal, publicly expounding the Holy Scriptures, so that I had
them almost entirely by heart.[137] I had also all the rudiments of
knowledge and faith in the Lord Jesus Christ,--that is to say, I knew
that we were not justified and saved by our works, but by faith in
Christ: and I even maintained openly, that the pope is not head of the
Christian Church by divine authority. And yet ... I could not see the
inference, viz.--that certainly and necessarily the pope is of the
devil. For whatever is not of God must, of necessity, be of the
devil."[138] Further on, Luther adds--"I no longer vent my indignation
against those who are still attached to the pope, since I myself,
after reading the Holy Scriptures so carefully, and for so many years,
still clung to the pope with so much obstinacy."[139]
[136] Quam difficile sit eluctari et emergere ex erroribus, totius
orbis, exemplo firmatis.... (L. Op. Lat. in Præf.)
[137] Per septem annos, ita ut memoriter pene omnia tenerem....
(Ibid.)
[138] Quod enim ex Deo non est, necesse est ex diabolo esse. (Ibid.)
[139] Cum ego tot annis sacra legens diligentissime, tamen ita hæsi
tenaciter. (Ibid.)
Such were the true results of the discussion of Leipsic--results far
more important than the discussion itself, and resembling those first
successes which discipline an army and inflame its courage.