Life of Luther Part 6

Luther at once announced his arrival to Caietan, who was anxious to receive him without delay. His friends, however, kept him back until they had obtained a written safe-conduct from the Emperor, who was then hunting in the environs. In the meantime, a distinguished friend of Caietan, one Urba.n.u.s of Serralonga, tried to persuade him, in a flippant, and, as Luther thought, a downright Italian manner, to come forward and simply p.r.o.nounce six letters,--_Revoco_--I retract. Urba.n.u.s asked him with a smile if he thought his sovereign would risk his country for his sake. 'G.o.d forbid!' answered Luther.

'Where then do you mean to take refuge?' he went on to ask him.

'Under Heaven,' was Luther's reply.

To Melancthon Luther wrote as follows: 'There is no news here, except that the town is full of talk about me, and everybody wants to see the man who, like a second Herostratus, has kindled such a flame. Remain a man as you are, and instruct the youth aright. I go to be sacrificed for them and for you, if G.o.d so will. For I will rather die, and, what is the hardest fate, lose for ever the sweet intercourse with you, than revoke anything that it was right for me to say.'

On October 11 Luther received the letter of safe-conduct, and the next day he appeared before Caietan. Humbly, as he had been advised, he prostrated himself before the representative of the Pope, who received him graciously and bade him rise.

The Cardinal addressed him civilly, and with a courtesy Luther was not accustomed to meet with from his opponents; but he immediately demanded him, in the name and by command of the Pope, to retract his errors, and promise in future to abstain from them and from everything that might disturb the peace of the Church. He pointed out, in particular, two errors in his theses; namely, that the Church's treasure of indulgences did not consist of the merits of Christ, and that faith on the part of the recipient was necessary for the efficacy of the sacrament. With respect to the second point, the religious principles upon which Luther based his doctrine were altogether strange and unintelligible to the Scholastic standpoint of Caietan; mere t.i.ttering and laughter followed Luther's observations, and he was required to retract this thesis unconditionally. The first point settled the question of Papal authority. On this, the Cardinal-legate took his chief stand on the express declaration of Pope Clement: he could not believe that Luther would venture to resist a Papal bull, and thought he had probably not read it. He read him a vigorous lecture of his own on the paramount authority of the Pope over Council, Church, and Scripture. As to any argument, however, about the theses to be retracted, Caietan refused from the first to engage in it, and undoubtedly he went further in that direction than he originally desired or intended. His sole wish was, as he said, to give fatherly correction, and with fatherly friendliness to arrange the matter.

But in reality, says Luther, it was a blunt, naked, unyielding display of power. Luther could only beg from him further time for consideration.

Luther's friends at Augsburg, and Staupitz, who had just arrived there, now attempted to divert the course of these proceedings, to collect other decisions of importance bearing on the subject, and to give him the opportunity of a public vindication. Accompanied therefore by several jurists friendly to his cause, and by a notary and Staupitz, he laid before the legate next day a short and formal statement of defence. He could not retract unless convicted of error, and to all that he had said he must hold as being Catholic truth. Nevertheless he was only human, and therefore fallible, and he was willing to submit to a legitimate decision of the Church. He offered, at the same time, publicly to justify his theses, and he was ready to hear the judgment of the learned doctors of Basle, Freiburg, Louvain, and even Paris upon them. Caietan with a smile dismissed Luther and his proposals, but consented to receive a more detailed reply in writing to the princ.i.p.al points discussed on the previous day.

On the morrow, October 14, Luther brought his reply to the legate.

But in this doc.u.ment also he insisted clearly and resolutely from the commencement on those very principles which his opponents regarded as destructive of all ecclesiastical authority and of the foundations of Christian belief. He spoke with crucial emphasis of the trouble he had taken to interpret the words of Pope Clement in a Scriptural sense. The Papal decrees might err, and be at variance with Holy Writ. Even the Apostle Peter himself had once to be reproved (Galat. ii. 11 sqq.) for 'walking not uprightly according to the truth of the gospel;' surely then his successor was not infallible. Every faithful believer in Christ was superior to the Pope, if he could show better proofs and grounds of his belief.

Still he entreated Caietan to intercede with Leo X., that the latter might not harshly thrust out into darkness his soul, which was seeking for the light. But he repeated that he could do nothing against his conscience: one must obey G.o.d rather than man, and he had the fullest confidence that he had Scripture on his side.

Caietan, to whom he delivered this reply in person, once more tried to persuade him. They fell into a lively and vehement argument; but Caietan cut it short with the exclamation 'Revoke.' In the event of Luther not revoking or submitting to judgment at Rome, he threatened him and all his friends with excommunication, and whatever place he might go to with an interdict; he had a mandate from the Pope to that effect already in his hands. He then dismissed him with the words, 'Revoke, or do not come again into my presence.'

Nevertheless he spoke in quite a friendly manner after this to Staupitz, urging him to try his best to convert Luther, whom he wished well. Luther, however, wrote the same day to his friend Spalatin, who was with the Elector, and to his friends at Wittenberg, telling them that he had refused to yield. The legate, he said, had behaved with all friendliness of manner to Staupitz in his affair, but neither Staupitz nor himself trusted the Italian when out of sight. If Caietan should use force against him, he would publish the written reply he gave him. Caietan might call himself a Thomist, but he was a muddle-headed, ignorant theologian and Christian, and as clumsy in giving judgment in the matter as a donkey with a harp. Luther added further that an appeal would be drawn up for him in the form best fitted to the occasion. He further hinted to his Wittenberg friends at the possibility of his having to go elsewhere in exile; indeed, his friends already thought of taking him to Paris, where the university still rejected the doctrine of Papal absolutism. He concluded this letter by saying that he refused to become a heretic by denying that which had made him a Christian; sooner than do that, he would be burned, exiled, or cursed.

The appeal of which Luther here spoke, was 'from the Pope ill-informed to the same when better informed.' On October 16 he submitted it, formally prepared, to a public notary. While Staupitz and Link, warned to consult their personal safety, and despairing of any good result, left Augsburg, Luther still remained there. He even addressed on October 17 a letter to Caietan, conceding to him the utmost he thought possible. Moved, as he said, by the persuasions of his dear father Staupitz and his brother Link, he offered to let the whole question of indulgences rest, if only that which drove him to this tragedy were put a stop to; he confessed also to having been too violent and disrespectful in dispute. In after years he said to his friends, when referring to this concession, that G.o.d had never allowed him to sink deeper than when he had yielded so much. The next day, however, he gave notice of his appeal to the legate, and told him he did not wish longer to waste his time in Augsburg. To this letter he received no answer.

Luther waited, however, till the 20th. He and his Augsburg patrons began to suspect whether measures had not already been taken to detain him. They therefore had a small gate in the city wall opened in the night, and sent with him an escort well acquainted with the road. Thus he hastened away, as he himself described it, on a hard-trotting hack, in a simple monk's frock, with only knee-breeches, without boots or spurs, and unarmed. On the first day he rode eight miles, as far as the little town of Monheim. As he entered in the evening an inn and dismounted in the stable, he was unable to stand from fatigue, and fell down instantly among the straw. He travelled thus on horseback to Wittenberg, where he arrived well and joyful, on the anniversary of his ninety-five theses. He had heard on the way of the Pope's brief to Caietan, but he refused to think it could be genuine. His appeal, meanwhile, was delivered to the Cardinal at Augsburg, who had it posted by his notary on the doors of the cathedral.

From Augsburg Luther was followed by a letter from Caietan to the Elector, full of bitter complaints against him. He had formed, he said, the highest hopes of his spiritual recovery, and had been grievously disappointed in him; the Elector, for his own honour and conscience' sake, must now either send him to Rome or, at least, expel him from his territory, since measures of fatherly kindness had failed to make him acknowledge his error. Frederick, after waiting four weeks, returned a quiet answer, showing how the conduct of Luther quite agreed with his own view of the matter. He would have expected that no recantation would have been required of Luther till the matter in dispute had been satisfactorily examined and explained. There were a number of learned men, also, at foreign universities, from whom he could not yet have learned with certainty that Luther's doctrine was unchristian; while, to say the least, it was chiefly those whose personal and financial interests were affected by it that had become his opponents. He would propose therefore that the judgment of several universities should be obtained, and have the matter disputed at a safe place. Luther, however, to whom the Elector showed this letter, at once declared himself ready to go into exile, but would not be deterred from publishing new declarations or taking further steps.

He had a report of his conference with Caietan printed, with a justification of himself to the readers. And in this he advanced propositions against the Papacy which entirely shook its whole foundation. Already, in the solutions to his theses, he had incidentally, and without attracting further notice by the remark, spoken of a time when the Papacy had not yet acquired supremacy over the Universal Church, thereby contradicting what the Romish Church maintained and had made into a dogma, namely, that the Papal see possessed this primacy by original inst.i.tution through Christ, and by means of immutable Divine right. He now expressed this opinion as a positive proposition. The Papal monarchy, he declared, was only a Divine inst.i.tution in the sense in which every temporal power, advanced by the progress of historical development, might be called so also. 'The kingdom of G.o.d cometh not with observation.'

Without waiting for an answer direct from Rome, Luther now abandoned all thoughts of success with Leo X. On November 28 he formally and solemnly appealed from the Pope to a General Christian Council. By so doing he antic.i.p.ated the sentence of excommunication which he was daily expecting. With Rome he had broken for ever, unless she were to surrender her claims and acquisitions of more than a thousand years.

After once the first restraints of awe were removed with which Luther had regarded the Papacy, behind and beyond the matter of the indulgences, and he had learned to know the Papal representative at Augsburg, and made a stand against his demands and menaces, and escaped from his dangerous clutches, he enjoyed for the first time the fearless consciousness of freedom. He took a wider survey around him, and saw plainly the deep corruption and unG.o.dliness of the powers arrayed against him. His mind was impelled forward with more energy as his spirit for the fight was stirred within him. Even the prospect that he might have to fly, and the uncertainty whither his flight could be, did not daunt or deter him. His thought was how he could throw himself with more freedom into the struggle, if no longer hampered by any obligations to his prince and his university.

Writing at that time to his friend Link, to inform him of his new publications and his appeal, he invited his opinion as to whether he was not right in saying that the Antichrist of whom St. Paul speaks (2 Thess. ii.), ruled at the Papal court. 'My pen,' he went on to say, 'is already giving birth to something much greater. I know not whence these thoughts come. The work, as far as I can see, has hardly yet begun, so little reason have the great men at Rome for hoping it is finished.' Again, while informing Spalatin, through whom the Elector always urged him to moderation, of new Papal edicts and regulations aimed against him, he declared, 'The more those Romish grandees rage and meditate the use of force, the less do I fear them. All the more free shall I become to fight against the serpents of Rome. I am prepared for all, and await the judgment of G.o.d.'

He was really prepared for exile or flight at any moment. At Wittenberg his friends were alarmed by rumours of designs on the part of the Pope against his life and liberty, and insisted on his being placed in safety. Flight to France was continually talked of; had he not followed in his appeal a precedent set by the university of Paris? We certainly cannot see how he could safely have been conveyed thither, or where, indeed, any other and safer place could have been found for him. Some urged that the Elector himself should take him into custody and keep him in a place of safety, and then write to the legate that he held him securely in confinement and was in future responsible for him. Luther proposed this to Spalatin, and added, 'I leave the decision of this matter to your discretion; I am in the hands of G.o.d and of my friends.' The Elector himself, anxious also in this respect, arranged early in December a confidential interview between Luther and Spalatin at the Castle of Lichtenberg.

He also, as Luther reported to Staupitz, wished that Luther had some other place to be in, but he advised him against going away so hastily to France. His own wish and counsel, however, he refrained as yet from making known. Luther declared that at all events, if a ban of excommunication were to come from Rome, he would not remain longer at Wittenberg. On this point also the prince kept secret his resolve.

CHAPTER IV.

MILt.i.tZ AND THE DISPUTATION AT LEIPZIG, WITH IT RESULTS.

The rumours of the dangers that threatened Luther from Rome had a good foundation. A new agent from there had now arrived in Germany, the Papal chamberlain, Charles von Milt.i.tz.

His errand was designed to remove the chief obstacle to summoning the Wittenberg heretic to Rome, or imprisoning him there, namely, the protection afforded him by his sovereign. Milt.i.tz was of a n.o.ble Saxon family, himself a Saxon subject by birth, and a friend of the Electoral court. He brought with him a high token of favour for the Elector. The latter had formerly expressed a wish to receive the golden rose; a symbol solemnly consecrated by the Pope himself, and bestowed by his amba.s.sadors on princely personages to this day, for services rendered to the Church or the Papal see. The bearer of this decoration was Milt.i.tz, and on October 24, 1518, he was furnished with a whole armful of Papal indulgences.

Above all, he took with him two letters of Leo X. to Frederick. The Elector, his beloved son, so ran the first missive, was to receive the most holy rose, anointed with the sacred chrism, sprinkled with scented musk, consecrated with the Apostolic blessing, a gift of transcendent worth and the symbol of a deep mystery, in remembrance and as a pledge of the Pope's paternal love and singular good-will, conveyed through an amba.s.sador specially appointed by the Pope, and charged with particular greetings on that behalf &c. &c. Such a costly gift, proffered him by the Church through her Pontiff, was intended to manifest her joy at the redemption of mankind by the precious blood of Jesus Christ, and the rose was an appropriate symbol of the quickening and refreshing body of our Redeemer. These high-sounding and long-winded expressions showed very plainly the real object of the Pope. The divine fragrance of this flower was so to permeate the inmost heart of Frederick, the 'beloved son,' that he being filled with it, might with pious mind receive and cherish in his n.o.ble breast those matters which Milt.i.tz would explain to him, and whereof the second brief made mention; and thus the more fervently comprehend the Pope's holy and pious longing, agreeably to the hope he placed in him. The other letter, however, after referring to the call for aid against the Turks, goes on to speak of Luther. From Satan himself came this son of perdition, who was preaching notorious heresy, and that chiefly in Frederick's own land. Inasmuch as this diseased sheep must not be suffered to infect the heavenly flock, and as the honour and conscience of the Elector also must needs be stained by his presence, Milt.i.tz was commissioned to take measures against him and his a.s.sociates, and Frederick was exhorted in the name of the Lord to a.s.sist him with his authority and favour.

Papal instructions in writing to the same effect were given to Milt.i.tz for Spalatin, as Frederick's private secretary, and for Degenhard Pfeffinger, a counsellor of the Elector. To Spalatin in particular, the most trusted adviser of Frederick in religious matters, it was represented, how horrible was the heretical audacity of this 'son of Satan,' and how he imperilled the good name of the Elector. In like manner the chief magistrate of Wittenberg was required by letter to give a.s.sistance to Milt.i.tz, and enable him to execute freely and unhindered the Pope's commands against the heretic Luther, who came of the devil. Milt.i.tz took with him similar injunctions for a number of other towns in Germany, to ensure safe pa.s.sage for himself and his prisoner to Rome, in the event of his arresting Luther. He was armed, it was said, with no less than seventy letters of this kind.

As regards the rose, Milt.i.tz had strict orders to make the actual delivery of it to Frederick depend wholly on his compliance with Caietan's advice and will. It was deposited first of all in the mercantile house of the Fuggers at Augsburg. This public precaution was taken, to prevent Milt.i.tz from parting with the precious gift in haste or from too anxious a desire for the thanks and praise in prospect, before there were reasonable grounds for hoping that it had served its purpose.

Towards the middle of December a Papal bull, issued on November 9, was published by Caietan in Germany, which finally laid down the doctrine of indulgences in the sense directly combated by Luther, and, although not mentioning him by name, threatened excommunication against all who shared the errors which had lately been promulgated in certain quarters.

So utterly did the Pope appear to have set his face against all reconciliation or compromise. And yet, as the event showed, room was left for Milt.i.tz in his secret instructions to try another method, according as circ.u.mstances might dictate.

Milt.i.tz, after having crossed the Alps, sought an interview first with Caietan in Southern Germany, and, as the latter had gone to the Emperor in Austria, he paid a visit to his old friend Pfeffinger, at his home in Bavaria. Continuing his journey with him, he arrived on December 25 at the town of Gera, and from there announced his arrival to Spalatin, who was at Altenburg. On the way he had had constant opportunities of noticing, both among learned men and the common people, signs of sympathy for the man against whom his mission was directed, and a feeling hostile to Rome, of which those at Rome neither knew nor cared to know. He was a young and clever man, full of the enjoyment of life, who knew how to mix and converse with people of every kind, and even to touch now and then on the situation and doings at Rome which were exciting such lively indignation. Tetzel also, whom Milt.i.tz summoned to meet him, wrote complaining that the people in Germany were so excited against him by Luther, that his life would not be safe on the road. Milt.i.tz accordingly, with his usual readiness, resolved speedily on an attempt to make Luther harmless by other means. After paying his visit to the Elector at Altenburg, he agreed to treat with him there in a friendly manner.

The remarkable interview with Luther took place at Spalatin's house at Altenburg in the first week of the new year. Milt.i.tz feigned the utmost frankness and friendliness, nay, even cordiality. He himself declared to Luther, that for the last hundred years no business had caused so much trouble at Rome as this one, and that they would gladly there give ten thousand ducats to prevent its going further.

He described the state of popular feeling as he had found it on his journey; three were for Luther where only one was for the Pope. He would not venture, even with an escort of 25,000 men, to carry off Luther through Germany to Rome. 'Oh, Martin!' he exclaimed, 'I thought you were some old theologian, who had carried on his disputations with himself, in his warm corner behind the stove. Now I see how young, and fresh, and vigorous you are.' Whilst plying him with exhortations and reproaches about the injury he did to the Romish Church, he accompanied them with tears. He fancied by this means to make him his confidant and conformable to his schemes.

Luther, however, soon showed him that he could be his match in cleverness. He refrained, he tells us, from letting Milt.i.tz see that he was aware what crocodile's tears they were. Indeed he was quite prepared, as he had been before under the menaces of a Papal amba.s.sador, so now under his persuasions and entreaties, to yield all that his conscience allowed, but nothing beyond, and then quietly to let matters take their own course.

In the event of Milt.i.tz withdrawing his demand for a retractation, Luther agreed to write a letter to the Pope, acknowledging that he had been too hasty and severe, and promising to publish a declaration to German Christendom urging and admonishing reverence to the Romish Church. His cause, and the charges brought against him, might be tried before a German bishop, but he reserved to himself the right, in case the judgment should be unacceptable, of reviving his appeal to the Church in Council. Personally he desired to desist from further strife, but silence must also be imposed on his adversaries.

Having come to this point of agreement, they partook of a friendly supper together, and on parting Milt.i.tz bestowed on him a kiss.

In a report given of this conference to the Elector, Luther expressed the hope that the matter by mutual silence might 'bleed itself to death,' but added his fear that, if the contest were prolonged, the question would grow larger and become serious.

He now wrote his promised address to the people. He bated not an inch from his standpoint, so that, even if he should for the future let the controversy rest, he might not appear to have retracted anything. He allowed a value to indulgences, but only as a recompense for the 'satisfaction' given by the sinner, and adding that it was better to do good than to purchase indulgences. He urged the duty of holding fast in Christian love and unity, and notwithstanding her faults and sins, to the Romish Church, in which St. Peter and St. Paul and hundreds of martyrs had shed their blood, and of submitting to her authority, though with reference only to external matters. Propositions going beyond what was here conceded he wished to be regarded as in no way affecting the people or the common man. They should be left, he said, to the schools of theology, and learned men might fight the matter out between them.

His opponents indeed, if they had admitted what Luther declared in this address, would have had to abandon their main principles, for to them the doctrine that indulgences and Church authority meant far more than was here stated was a truth indispensable for salvation.

Luther wrote his letter to the Pope on March 3, 1519. It began with expressions of the deepest personal humility, but differed significantly in the quiet firmness of its tone from his other letter of the previous year to Leo X. Quietly, but as resolutely, he repudiated all idea of retracting his principles. They had already, through the opposition raised by his enemies, been propagated far and wide, beyond all his expectations, and had sunk into the hearts of the Germans, whose knowledge and judgment were now more matured.

If he let himself be forced to retract them he would give occasion to accusation and revilement against the Romish Church; for the sake of her own honour he must refuse to do so. As for his battle against indulgences, his only thought had been to prevent the Mother Church from being defiled by foreign avarice, and that the people should not be led astray, but learn to set love before indulgences.

Meanwhile, on January 12, Maximilian had died. He was the last national Emperor with whom Germany was blessed; in character a true German, endowed with rich gifts both mental and physical, a man of high courage and a warm heart, thoroughly understanding how to deal with high and low, and to win their esteem and love. By Luther too we hear him often spoken of afterwards in terms of affectionate remembrance: he tells us of his kindness and courtesy to everyone, of his efforts to attract around him trusty and capable servants from all ranks, of his apt remarks, of his tact in jest and in earnest; further of the troubles he had in his government of the Empire and with his princes, of the insolence he had to put up with from the Italians, and of the humour with which he speaks of himself and his imperial rule. 'G.o.d,' said he on one occasion, 'has well ordered the temporal and spiritual government; the former is ruled over by a chamois-hunter, and the latter by a drunken priest' (Pope Julius). He called himself a king of kings, because his German princes only acted like kings when it suited them. With the lofty ideas and projects which he cherished as sovereign, he stood before the people as a worthy representative of Imperialism, even though his eyes may have been fixed in reality more on his own family and the power of his dynasty, than on the general interests of the Empire. The ecclesiastical grievances of the German nation, which we heard of at the Diet of 1518, had long engaged his lively sympathy, though he deemed it wiser to abstain from interfering. He had an opinion on these matters and on the necessary reforms drawn up by the Humanist Wimpheling. Nay, he had once, in his contest with Pope Julius, worked to bring about a general reforming Council. The question forces itself on the mind--however vain such an inquiry may be from a historical point of view--what turn Luther's great work, and the fortunes of the German nation and Church would have taken, if Maximilian had identified his own imperial projects with the interests for which Luther contended, and thus had come forward as the leader of a great national movement. As it was, Maximilian died without ever having realised more of the importance of this monk than was shown by his remark about him, already noticed, at Augsburg.

[Ill.u.s.tration: FIG. l3.--THE EMPEROR MAXIMILIAN. (From his Portrait by Albert Durer.)]

His death served to increase the respect which the Pope found it necessary to show to the Elector Frederick. For, pending the election of a new Emperor, the latter was Administrator of the Empire for Northern Germany, and the issue of the election depended largely on his influence. On June 28 Maximilian's grandson, King Charles of Spain, then nineteen years of age, was chosen Emperor. He was a stranger to German life and customs, as the German people and the Reformer must constantly have had to feel. For the Pope, however, these considerations were of further import, for in his dealings with the new Emperor he had to proceed at least with caution, since the latter was aware that he had done his best to prevent his election. On the other hand, Charles was under an obligation to the Elector, being mainly indebted to him for his crown, and unable to come himself immediately to Germany to accept his rule.

Milt.i.tz meanwhile had further prosecuted his scheme, without revealing his own ultimate object. He chose for a judge of Luther's cause the Archbishop of Treves, and persuaded him to accept the office. Early in May he had an interview with Caietan at Coblentz, the chief town of the archiepiscopal diocese, and now summoned Luther to appear there before the Archbishop.

But Milt.i.tz took good care to say nothing about the opinions entertained at Rome of his negotiations with Luther. Would Luther venture from his refuge at Wittenberg without the consent of his faithful sovereign, who himself evinced suspicion in the matter, and set forth in the dark, so to speak, on his long journey to the two amba.s.sadors of the Pope? He would be held a fool, he wrote to Milt.i.tz, if he did; moreover, he did not know where to find the money for the journey. What took place between Rome and Milt.i.tz in this affair was altogether unknown to Luther, as it is to us.

Whilst this attempt at a mediation--if such it could be called--remained thus in abeyance, a serious occasion of strife had been prepared, which caused the seemingly m.u.f.fled storm to break out with all its violence.

Luther's colleague, Carlstadt, who at first, on the appearance of Luther's theses, had viewed them with anxiety, but who afterwards espoused the new Wittenberg theology, and pressed forward in that path, had had a literary feud since 1518 with Eck, on account of his attacks upon Luther. The latter, meeting Eck at Augsburg in October, arranged with him for a public disputation in which Eck and Carlstadt could fight the matter out. Luther hoped, as he told Eck and his friends, that there might be a worthy battle for the truth, and the world should then see that theologians could not only dispute but come to an agreement. Thus then, at least between him and Eck, there seemed the prospect of a friendly understanding. The university of Leipzig was chosen as the scene of the disputation.

Duke George of Saxony, the local ruler, gave his consent, and rejected the protest of the theological faculty, to whom the affair seemed very critical.

When, however, towards the end of the year, Eck published the theses which he intended to defend, Luther found with astonishment that they dealt with cardinal points of doctrine, which he himself, rather than Carlstadt, had maintained, and that Carlstadt was expressly designated the 'champion of Luther.' Only one of these theses related to a doctrine specially defended by Carlstadt, namely, that of the subjection of the will in sinful man. Among the other points noticed was the denial of the primacy of the Romish Church during the first few centuries after Christ. Eck had extracted this from Luther's recent publications; so far as Carlstadt was concerned, he could not have read or heard a word of such a statement.

Luther fired up. In a public letter addressed to Carlstadt he observed that Eck had let loose against him, in reality, the frogs or flies intended for Carlstadt, and he challenged Eck himself. He would not reproach him for having so maliciously, uncourteously, and in an untheological manner charged Carlstadt with doctrines to which he was a stranger; he would not complain of being drawn himself again into the contest by a piece of base flattery on Eck's part towards the Pope; he would merely show that his crafty wiles were well understood, and he wished to exhort him in a friendly spirit, for the future, if only for his own reputation, to be a little more sensible in his stratagems. Eck might then gird his sword upon his thigh, and add a Saxon triumph to the others of which he boasted, and so at length rest on his laurels. Let him bring forth to the world what he was in labour of; let him disgorge what had long been lying heavy on his stomach, and bring his vainglorious menaces at length to an end.

Luther was anxious, indeed, apart from this special reason, to be allowed to defend in a public disputation the truth for which he was called a heretic; he had made this proposal in vain to the legate at Augsburg. He now demanded to be admitted to the lists at Leipzig. He wished in particular, to take up the contest, openly and decisively, about the Papal primacy.

His friends just on this point grew anxious about him. But he prepared his weapons with great diligence, studying thoroughly the ecclesiastical law-books and the history of ecclesiastical law, with which until now he had never occupied himself so much. Herein he found his own conclusions fully confirmed. Nay, he found that the tyrannical pretensions of the Pope, even if more than a thousand years old, derived their sole and ultimate authority from the Papal decretals of the last four centuries. Arrayed against the theory of that primacy were the history of the previous centuries, the authority of the Council of Nice in 325, and the express declaration of Scripture. This he stated now in a thesis, and announced his opinion in print.