History of the Reformation in the Sixteenth Century Volume II Part 9

CHAP. VII.

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 pa.s.sed 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 coa.r.s.e-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 colampadius, 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, Graece 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, clestis 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 pa.s.sage 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 pa.s.sages 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 G.o.d, 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 sec.u.m pugnunt! quid mirum? (Contra Eckium Defensio, Corp. Refor., i, p. 115.)

[146] Quem collatis Scripturis e filo ductuque orationis licet a.s.sequi. (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 G.o.d 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 st.u.r.dy 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 pa.s.sive. "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] "Praesens male judicat aetas; 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, Milt.i.tz, 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 Praef.) What is called the golden rose he held in no estimation, nay, he held it in derision.

[152] Intellexit princeps artes Romanae curiae 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).

CHAP. VIII.

Epistle to the Galatians--Christ for us--Blindness of Luther's Adversaries--First Ideas on the Supper--Is the Sacrament Sufficient without Faith?--Luther a Bohemian--Eck attacked--Eck sets out for Rome.

[Sidenote: BLINDNESS OF ADVERSARIES.]

Far from drawing back, Luther uniformly continued to advance, and at this time struck one of his severest blows at error, by publishing his first commentary on the Epistle to the Galatians.[153] It is true, the second commentary was superior to the first; but still the first contained a forcible exposition of the doctrine of justification by faith. Every expression of the new apostle was full of life, and G.o.d employed him to imbue the hearts of the people with divine knowledge.

"Christ gave himself for our sins," said Luther to his contemporaries.[154]

"It was not silver or gold that he gave for us, nor was it a man or angels. He gave himself--himself, out of whom there is no true greatness; and this incomparable treasure he gave ... for our sins.

Where, now, are those who proudly boast of the powers of our will?

where are the lessons of moral philosophy? where the power and strength of the law? Our sins being so great that they cannot possibly be taken away without an immense ransom, shall we pretend to acquire righteousness by the energy of our will, by the power of the law, and the doctrines of men? What will all these cunning devices, all these illusions, avail us? Ah! we will only cover our iniquities with a spurious righteousness and convert ourselves into hypocrites, whom no worldly power can save."

[153] 3rd September, 1519.

[154] L. Op. (L.) x, 461.

But while Luther thus proves that man's only salvation is in Christ, he also shows how this salvation changes his nature, and enables him to abound in good works. "The man," says he, "who has truly heard the word of Christ, and keeps it, is immediately clothed with the spirit of charity. If thou lovest him who has made thee a present of twenty florins, or done thee some service, or in some way given thee a proof of his affection, how much more oughtest thou to love him, who, on thy account, has given not silver or gold, but himself, received so many wounds, endured a b.l.o.o.d.y sweat, and even died for thee; in one word, who, in paying for all thy sins, has annihilated death, and secured for thee a Father full of love in heaven!... If thou lovest him not, thy heart has not listened to the things which he has done; thou hast not believed them; for faith works by love." "This epistle," said Luther, in speaking of the Epistle to the Galatians, "is my epistle--I am married to it."

His opponents caused him to proceed at a quicker pace than he would otherwise have done. At this time Eck instigated the Franciscans of Juterbock to make a new attack upon him; and Luther, in his reply,[155] not satisfied with repeating what he had already taught, attacked errors which he had recently discovered. "I would fain know,"

says he, "in what part of Scripture the power of canonising saints has been given to the popes; and also what the necessity, or even the utility is, of canonising them?"... "However," adds he, ironically, "let them canonise as they will."[156]

[155] Defensio contra malignum Eccli judicium. (Lat. i, p. 356.)

[156] Canoniset quisque quantum volet. (Ibid. p. 367.)

These new attacks of Luther remained unanswered. The blindness of his enemies was as favourable to him as his own courage. They pa.s.sionately defended secondary matters, and said not a word when they saw the foundations of Roman doctrine shaking under his hand. While they were eagerly defending some outworks, their intrepid adversary penetrated into the heart of the citadel, and there boldly planted the standard of truth; and hence their astonishment, when they saw the fortress sapped, blazing, and falling to pieces amid the flames, at the moment when they thought it impregnable, and were hurling defiance at their a.s.sailants. Thus it is that great changes are accomplished.

[Sidenote: FIRST IDEAS ON THE LORD'S SUPPER.]

The sacrament of the Lord's supper began, at this time, to engage Luther's attention. He looked for it in the ma.s.s, but in vain. One day, shortly after his return from Leipsic, he mounted the pulpit. Let us mark his words, for they are the first which he p.r.o.nounced, on a subject which afterwards divided the Church and the Reformation into two parties. "In the holy sacrament of the altar," says he, "there are three things which it is necessary to know; the sign, which must be external, visible, and under a corporal form; the thing signified, which is internal, spiritual, and within the mind; and faith, which avails itself of both."[157] Had the definitions not been pushed farther, unity would not have been destroyed.

[157] L. Op. (L.) xvii, p. 272.

Luther continues. "It were good that the Church should, by a general council, decree that both kinds shall be distributed to all the faithful; not, however, on the ground that one kind is insufficient, for faith by itself would be sufficient." These bold words pleased his audience, though some were astonished and offended, and exclaimed, "This is false and scandalous."[158]