Eck attacks Melancthon--Melancthon's defence--Interpretation
of Scripture--Luther's firmness--The Bohemian
Brethren--Emser--Staupitz.
Eck abandoned himself to all the intoxication of what he would fain
have passed off as a victory. He kept tearing at Luther, and heaped
accusation upon accusation[140] against him. He also wrote to
Frederick. Like a skilful general, he wished to take advantage of the
confusion which always succeeds a battle, in order to obtain important
concessions from the prince. Preparatory to the steps which he meant
to take against his opponent personally, he invoked the flames against
his writings, even those of them which he had not read. Imploring the
Elector to convene a provincial council, the coarse-minded doctor
exclaimed, "Let us exterminate all this vermin before they multiply
out of measure."[141]
[140] Proscidit, post abitum nostrum, Martinum inhumanissime.
(Melancthon Corp. Refor. i, 106.)
[141] Ehe das Ungeziffer uberhand nehme. (L. Op. (L.) xvii, 271.)
[Sidenote: MELANCTHON'S DEFENCE.]
Luther was not the only person against whom he vented his rage. He had
the imprudence to call Melancthon into the field. Melancthon, who was
in terms of the greatest intimacy with the excellent Œcolampadius,
gave him an account of the discussion, and spoke of Eck in eulogistic
terms.[142] Nevertheless, the pride of the chancellor of Ingolstadt
was offended, and he immediately took up the pen against this
"grammarian of Wittemberg, who, it is true," said he, "was not
ignorant of Latin and Greek, but had dared to publish a letter in
which he had insulted him, Dr. Eck."[143]
[142] Eccius ob varias et insignes ingenii dotes.... (L. Op. Lat. i,
p. 337.)
[143] Ausus est grammaticus Wittembergensis, Græce et Latine sane non
indoctus, epistolam edere.... (L. Op. Lat. i, p. 338.)
Melancthon replied. It is his first theological writing, and displays
the exquisite urbanity which characterised this excellent man. Laying
down the fundamental principles of Hermeneutics, he shows that the
Holy Scriptures ought not to be explained according to the Fathers,
but the Fathers according to the Holy Scriptures. "How often," says
he, "did not Jerome commit mistakes, how often Augustine, how often
Ambrose; how often do they differ in opinion, how often do they
retract their own errors; ... there is only one volume inspired by the
Spirit of heaven--pure and true throughout."[144]
[144] Una est Scriptura, cœlestis Spiritus, pura, et per omnia
verax. (Contra Eckium Defensio, Corp. Refor. i, p. 115.)
"Luther," it is said, "does not follow some ambiguous expositions of
the ancients, and why should he follow them? When he expounds the
passage of St. Matthew, "_Thou art Peter, and upon this rock I will
build my Church_," he agrees with Origen, who by himself alone is
worth a host; with Augustine in his homily, and Ambrose in his sixth
book on St. Luke, to say nothing of others. What, then, you will say,
do the Fathers contradict each other? Is it surprising that they
should?[145] I believe in the Fathers, because I believe in the Holy
Scriptures. The meaning of Scripture is one, and simple, like heavenly
truth herself. We arrive at it by comparing different passages
together; we deduce it from the thread and connection of the
discourse.[146] There is a philosophy enjoined us in regard to the
Book of God, and it is to employ it as the touch-stone by which all
the opinions and maxims of men must be tried."[147]
[145] Quid igitur? Ipsi secum pugnunt! quid mirum? (Contra Eckium
Defensio, Corp. Refor., i, p. 115.)
[146] Quem collatis Scripturis e filo ductuque orationis licet
assequi. (Ibid. 114.)
[147] Ut hominum sententias, decretaque, ad ipsas, ceu ad Lydium
lapidem exigamus. (Ibid. p. 115.) By it (Scripture), as by a Lydian
stone, let us test the decisions and opinions of men.
[Sidenote: LUTHER'S FIRMNESS, EMSER. STAUPITZ.]
It was a long time since these great truths had been so elegantly
expounded. The Word of God was restored to its proper place, and the
Fathers to theirs. The simple method by which we ascertain the
meaning of Scripture was distinctly traced. The Word had precedence
over all the difficulties and the expositions of the School.
Melancthon furnished the answer to those who, like Dr. Eck, would
envelope this subject in the mists of a remote antiquity. The feeble
_grammarian_ had risen up, and the broad and sturdy shoulders of the
scholastic gladiator had bent under the first pressure of his arm.
The weaker Eck was, the more noise he made, as if his rhodomontades
and accusations were to secure the victory which he had failed to
obtain in debate. The monks and all the partisans of Rome re-echoing
his clamour, Germany rang with invectives against Luther, who,
however, remained passive. "The more I see my name covered with
opprobrium," said he in finishing the expositions which he published,
on the propositions of Leipsic, "the prouder I feel; the truth, in
other words, Christ, must increase, but I must decrease. The voice of
the Bridegroom and the bride delights me more than all this clamour
dismays me. Men are not the authors of my sufferings, and I have no
hatred against them. It is Satan, the prince of evil, who would
terrify me. But he who is in us is greater than he who is in the
world. The judgment of our contemporaries is bad; that of posterity
will be better."[148]
[148] "Præsens male judicat ætas; judicium menus posteritatis erit."
(L. Op. Lat. i, 310.)
If the Leipsic discussion multiplied Luther's enemies in Germany, it
also increased the number of his friends abroad; "What Huss was
formerly in Bohemia, you, O Martin, are now in Saxony," wrote the
brothers of Bohemia to him; "wherefore pray and be strong in the
Lord."
About this time war was declared between Luther and Emser, now a
professor of Leipsic. The latter addressed a letter to Dr. Zach, a
zealous Roman Catholic of Prague, in which his professed object was to
disabuse the Hussites of the idea that Luther was of their party.
Luther could not doubt that under the semblance of defending him, the
learned Leipsicker's real purpose was to fasten on him a suspicion of
adhering to the Bohemian heresy, and he resolved to tear aside the
veil under which his old Dresden host was endeavouring to shroud his
enmity. With this view he published a letter addressed to the "goat
Emser," Emser's arms being a goat. Luther concludes with a sentiment
which well delineates his own character, "To love all, but fear
none."[149]
[149] L. Op. Lat. i, 252.
[Sidenote: LUTHER ON THE EPISTLE TO THE GALATIANS.]
While new friends and new enemies thus appeared, old friends seemed to
draw off from Luther. Staupitz, who had been the means of bringing the
Reformer out of the obscurity of the cloister of Erfurt, began to
show him some degree of coolness. Luther was rising too high for
Staupitz to follow him.--"You abandon me," wrote Luther to him. "The
whole day I have been exceedingly grieved on your account, like a
child just weaned and weeping for its mother.[150] Last night,"
continues the Reformer, "I dreamed of you, you were keeping aloof from
me, and I was sobbing and shedding tears; then you gave me your hand,
and told me to dry up my tears, for you would return to me."
[150] Ego super te, sicut ablactatus super matre sua, tristissimus hac
die fui. (Ep. i, p. 342.)
The pacificator, Miltitz, wished to make a new attempt at
conciliation. But what hold can be had on men while still under the
excitement of the contest? His endeavours led to no result. He brought
the famous rose of gold, but the Elector did not even take the trouble
to receive it in person.[151] Frederick knew the artifices of Rome,
and was not to be imposed upon.[152]
[151] Rosam quam vocant auream nullo honore dignatus est; imo pro
ridicula habuit. (L. Op. Lat. in Præf.) What is called the golden rose
he held in no estimation, nay, he held it in derision.
[152] Intellexit princeps artes Romanæ curiæ et eos (legatos) digne
tractare novit. (Ibid.) The prince understood the arts of the Roman
Court, and knew what treatment was due to them (the legates).