We have already noticed the high importance of this historical evidence in regard to matters of belief, as well as to the entire conception of Christian salvation, and of the true community or Church of Christ. The real essence of the Church is shown not to depend on its const.i.tution under a Pope. And the course of history, wherein G.o.d allowed the Christians of the West to come under the external authority of the Pope, just as people come to be under the rule of different princes, in no way subjected, or should subject, the whole of Christendom to his dominion. The millions of Eastern Christians, who are not his subjects, and who are therefore condemned by the Pope as schismatics, are all, as Luther now distinctly declares, none the less members of Christendom, of the Church, of the Body of Christ. Partic.i.p.ation in salvation does not exist only in the community of the Church of Rome. For Christendom collectively, or the Universal Church, there is no other Head but Christ. Luther now also discovered and declared that the bishops did not receive their posts over individual dioceses and flocks until after the Apostolic period; the episcopate therefore ceases to be an essential and necessary element of the Church system. What, then, is really essential for the continuance of the Church, and how far does it extend? Luther answers this question with the fundamental principle of Evangelical Protestantism. The Church, he says, is not at Rome only, but there, and there only, where the Word of G.o.d is preached and believed in; where Christian faith, hope, and charity are alive, where Christ, inwardly received, stands before a united Christendom as her bridegroom. This Universal Church, says Luther, is the one intended by the Creed, when it says 'I believe in a Holy Catholic Church, the communion of saints.'

The mere external power which the Popedom exercised in its government of the Church, in the imposition of outward acts and penalties--appeared, so far, to Luther a matter of indifference in respect to religion and the salvation of souls. But it was another and more serious matter with regard to the claim to Divine right a.s.serted for that power by the Papacy, and to its extension over the soul and conscience, over the community of the faithful, nay, over the fate of departed souls. Here Luther saw an invasion of the rights reserved by G.o.d to Himself, and a perversion of the true conditions of salvation, as established by Christ and testified in Scripture. Here he saw a human potentate and tyrant, setting himself up in the place of Christ and G.o.d. He shuddered, so he wrote to his friends, when, in reading the Papal decretals, he looked further into the doings of the Popes, with their demands and edicts, into this smithy of human laws, this fresh crucifixion of Christ, this ill-treatment and contempt of His people. As previously he had said that Antichrist ruled at the Papal court, so now, in a letter of March 13, 1519, he wrote privately to Spalatin, 'I know not whether the Pope is Antichrist himself, or one of his Apostles,' so antichristian seemed to him the inst.i.tution of the Papacy itself, with its principles and its fruits. Of these decretals he says in another letter: 'If the death-blow dealt to indulgences has so damaged the see of Rome, what will it do when, by the will of G.o.d, its decretals have to breathe their last? Not that I glory in victory, trusting to my own strength, but my trust is in the mercy of G.o.d, whose wrath is against the edicts of man.'

[Ill.u.s.tration: Fig. 14.--DUKE GEORGE OF SAXONY. (From an old woodcut.)]

Luther earnestly entreated Duke George to allow him to take part in the disputation. His Elector, who no doubt was personally desirous of a public, free, and learned treatment of the questions at issue, had already given him his permission. Luther's understanding with Milt.i.tz presented no obstacle, since the silence required as a condition on the part of his opponents, had never been observed, nor indeed had ever been enjoined or recommended either by Milt.i.tz or any other authorities of the Church. His application, nevertheless, to the Duke was referred to Eck for his concurrence, and the latter let him wait in vain for an answer. At last the Duke drew up a letter of safe-conduct for Carlstadt and all whom he might bring with him, and under this designation Luther was included. He might safely trust himself to George's word as a man and a prince.

The whole disputation was opposed and protested against from the outset by the Bishop of Merseburg, the chancellor of the university of Leipzig and the spiritual head of the faculty of theology. The project must have been inadmissible in his eyes from the mere fact that Eck's theses revived the controversy about indulgences, which was supposed to have been settled once and for ever by the Papal bull. He appealed to this p.r.o.nouncement as a reason for not holding it. Inasmuch as the disputation took place, in spite of this protest, with the Duke's consent, it became an affair of all the more importance.

Duke George himself took an active interest in the matter. His was a robust, upright, and st.u.r.dy character. He was a staunch and faithful upholder of the ecclesiastical traditions in which he had grown up; it was difficult for him to extend his views. But he was honestly interested in the truth. He wished that his own men of learning might have a good scuffle in the lists for the truth's sake. On hearing of the objections of the Leipzig theologians to the disputation, his remark was, 'They are evidently afraid to be disturbed in their idleness and guzzling, and think that whenever they hear a shot fired, it has. .h.i.t them.' An unusually large audience being expected for the disputation, he had the large hall of his Castle of Pleissenburg cleared and furnished for the occasion. He commissioned two of his counsellors to preside, and was anxious himself to be present. How much depended on the impression which the disputation itself, and Luther with it, should produce upon him!

On June 24 the Wittenbergers entered Leipzig, with Carlstadt at their head. An eye-witness has described the scene: 'They entered at the Grimma Gate, and their students, two hundred in number, ran beside the carriages with pikes and halberds, and thus accompanied their professors. Dr. Carlstadt drove first; after him, Dr. Martin and Philip (Melancthon) in a light basket carriage with solid wooden wheels (Rollwagen); none of the wagons were either curtained or covered. Just as they had pa.s.sed the town-gate and had reached the churchyard of St. Paul, Dr. Carlstadt's carriage broke down, and the doctor fell out into the dirt; but Dr. Martin and his _fidus Achates_ Philip, drove on.' Meanwhile, an episcopal mandate, forbidding the disputation on pain of excommunication, had been nailed up on the church doors, but no heed was paid to it. The magistrate even imprisoned the man who posted the bill for having done so without his permission.

Before commencing the disputation, certain preliminary conditions were arranged. The proceedings were to be taken down by notaries.

Eck had opposed this, fearing to be hindered in the free use of his tongue, and not liking to have all his utterances in debate so exactly defined. The protocols, however, were to be submitted to umpires charged to decide the result of the disputation, and were to be published after their verdict was announced. In vain had both Luther and Carlstadt, who refused to bind themselves to this decision, opposed this stipulation. The Duke, however, insisted on it, as a means of terminating judicially the contest.

Early on the morning of June 27 the disputation was opened with all the worldly and spiritual solemnity that could be given to a most important academical event. First came an address of welcome in the hall, spoken by the Leipzig professor, Simon Pistoris; then a ma.s.s in the church of St. Thomas, whither the a.s.sembly repaired in a procession of state; then a still grander procession to the Pleissenburg, where a division of armed citizens was stationed as a guard of honour; then a long speech on the right way of disputing, delivered in the Castle hall by the famous Peter Schade Mosella.n.u.s, a professor at Leipzig and a master of Latin eloquence; and lastly the chanting three times of the Latin hymn, 'Come, Holy Ghost,' the whole a.s.sembly kneeling. At two o'clock the disputation between Eck and Carlstadt began. They were placed opposite each other in pulpits.

A host of theologians and learned laymen had flocked together to the scene. From Wittenberg had come the Pomeranian Duke Barnim, then Rector of the University. Prince George of Anhalt, then a young Leipzig student, and afterwards a friend of Luther, was there. Duke George of Saxony frequently attended the proceedings, and listened attentively. His court jester is said to have appeared with him, and a comic scene is mentioned as having occurred between him and Eck, to the great diversion of the meeting. Frederick the Wise was represented by one of his counsellors, Hans von Planitz.

Eck and Carlstadt contended for four days, from June 27 to July 8, on the question of free will and its relations to the operation of the grace of G.o.d. It was a wearisome contest, with disconnected texts from Scripture and pa.s.sages from old teachers of the Church, but without any of the lively and free animation of moral and religious spirit, which, in Luther's treatment of such questions, carried his hearers with him. In power of memory, as in readiness of speech, Eck proved himself superior to his opponent. On Carlstadt bringing books of reference with him, he got this disallowed, and had now the advantage that no one could check his own quotations.

Thus, confident of triumph, he proceeded to his contest with Luther.

Luther meanwhile, on June 29, the day of St. Peter and St. Paul, had preached a sermon at the request of Duke Barnim at the Castle of Pleissenburg, wherein, referring to the Gospel of the day, he treated, in a simple, practical, and edifying manner, of the main point of the disputation between Eck and Carlstadt, and at the same time of the point he himself was about to argue, namely, the meaning of the power of the keys granted to St. Peter. In opposition to him, Eck delivered four sermons in various churches of the town (none of which Luther would have been allowed to preach in), and speaking of them afterwards he said, 'I simply stirred up the people to be disgusted with the Lutheran errors.' The members of the Leipzig university kept peevishly aloof from their brethren of Wittenberg throughout the disputation, while paying all possible homage to Eck.

When Luther one day entered a church, the monks who were conducting service hastily took away the monstrance and the elements, to avoid having them defiled by his presence. And yet he was afterwards reproached for neglecting to go to church at Leipzig. In the hostelries where the Wittenberg students lodged, such violent scenes occurred between them and their Leipzig brethren, that halberdiers had to be stationed at the tables to keep order.

Duke George invited the heretic, together with Eck and Carlstadt, to his own table, and to a private audience as well. So frank and genial was he, and so intent on making himself acquainted with Luther and his cause. Luther spoke of him then as a good, pious prince, who knew how to speak in princely fashion. The Duke, however, told him at that audience, that the Bohemians entertained great expectations of him; and yet George, who on his mother's side was grand-son to Podiebrad, King of Bohemia, was anxious to have all taint of the hateful Bohemian heresy most carefully avoided. On this point Luther remarked to him that he knew well how to distinguish between the pipe and the piper, and was only sorry to see how accessible princes might be to the influence of foreign agitations.

Leipzig altogether must have been a strange and uncomfortable atmosphere for Luther.

On Monday, July 4, he entered the lists with Eck. On the morning of that day he signed the conditions, which had been arranged in spite of his protest; but he stated that, against the verdict of the judges, whatever it might be, he maintained the right of appeal to a Council, and would not accept the Papal curia as his judge. The protocol on this point ran as follows: 'Nevertheless Dr. Martin has stipulated for his appeal, which he has already announced, and so far as the same is lawful, will in no wise abandon his claim thereto. He has stipulated further that, for reasons touching himself, the report of this disputation shall not be submitted for approval to the Papal court.'

[Ill.u.s.tration: Fig. 15.--LUTHER. (From an engraving of Cranach, in 1520.)]

The appearance of Luther at this disputation has given occasion for the first description of his person which we possess from the pen of a contemporary. Mosella.n.u.s, already mentioned, says of him in a letter: 'He is of middle stature, his body thin, and so wasted by care and study, that nearly all his bones may be counted. He is in the prime of life. His voice is clear and melodious. His learning and his knowledge of Scripture are extraordinary; he has nearly everything at his fingers' ends. Greek and Hebrew he understands sufficiently well to give his judgment on the interpretation of the Scriptures. In speaking, he has a vast store of subjects and words at his command; he is moreover refined and sociable in his life and manners; he has no rough Stoicism or pride about him, and he understands how to adapt himself to different persons and times. In society he is lively and witty. He is always fresh, cheerful, and at his ease, and has a pleasant countenance, however hard his enemies may threaten him, so that one cannot but believe that Heaven is with him in his great undertaking. Most people however reproach him with wanting moderation in polemics, and with being more cutting than befits a theologian and one who propounds something new in sacred matters.' His ability as a disputant was afterwards acknowledged by Eck, who in referring to this tourney, quoted Aristotle's remark that when two men dispute together, each of whom has learned the art, there is sure to be a good disputation.

Eck is described by Mosella.n.u.s as a man of a tall, square figure, with a voice fit for a public crier, but more coa.r.s.e than distinct, and with nothing pleasant about it; with the mouth, the eyes, and the whole appearance of a butcher or soldier, but with a most remarkable memory. In power of memory and elocution he surpa.s.sed even Luther; but in solidity and real breadth of learning, impartial men like Pistoris gave the palm to Luther. Eck is said to have imitated the Italians in his great animation of speech, his declamation, and gesticulations with his arms and his whole body.

Melancthon even said in a letter after the disputation, 'Most of us must admire Eck for his manifold and distinguished intellectual gifts.' Later on he calls him, 'Eckeckeck, the daws'-voice.' At any rate Eck displayed a rare power and endurance in those Leipzig days, and understood above all how to pursue with cleverness the real object he had in view in his contest with Luther.

The two began at once with that point which Eck had singled out as the chief object of debate, and about which Luther had advanced his boldest proposition, namely, the question of the Papal power.

[Ill.u.s.tration: Fig 16.--DR. JOHN ECK. (From an old woodcut.)]

After lengthy discussions on the evidence of texts of Scripture; on the old Fathers of the Church, to whom the Papal supremacy was unknown; on the Western Church of middle ages, by whom that supremacy was acknowledged at an earlier period than Luther would admit; on the non-subjection to Rome of Eastern Christendom, to whom Luther referred, and whom Eck with a light heart put outside the pale of salvation, Eck on the second day of the disputation pa.s.sed, after due premeditation, from the ecclesiastical authorities he had quoted in favour of the Divine right of the Papal primacy, to the statements of the English heretic Wicliffe, and the Bohemian Huss, who had denied this right, and had therefore been justly condemned.

He was bound to notice them, he said, since, in his own frail and humble judgment, Luther's thesis favoured in the highest degree the errors of the Bohemians, who, it was reported, wished him well for his opinions. Luther answered him as he had done in each case before. He condemned the separation of the Bohemians from the Catholic Church, on the ground that the highest right derived from G.o.d was that of love and the Spirit, and he repudiated the reproach which Eck sought to cast upon him. But he declared at the same time that the Bohemians on that point had never yet been refuted. And with perfect self-conviction and calm reflection he proceeded to a.s.sert that among the articles of Huss some were fundamentally Christian and Evangelical, such as, for example, his statements that there was only one Universal Church (to which even Greek Christendom had always and still belonged), and that the belief in the supremacy of the Church of Rome was not necessary to salvation. No man, he added, durst impose upon a Christian an article of belief which was antiscriptural; the judgment of an individual Christian must be worth more than that of the Pope or even of a Council, provided he has a better ground for it.

That moment, when Luther spoke thus of the doctrines of Huss, a heretic already condemned by a Council and proscribed in Germany, was the most impressive and important in the whole disputation. An eye-witness, who sat below Duke George and Barnim, relates that the Duke, on hearing the words, shouted out in a voice heard by all the a.s.sembly, 'A plague upon it!' and shook his head, and put both hands to his sides. The whole audience, variously as they thought of the a.s.sertion, must have been fairly astounded. Luther, it was true, had already stated in writing that a Council could err. But now he declared himself for principles which a Council, namely that of Constance, solemnly appointed and unanimously recognised by the whole of Western Christendom, had condemned, and thus openly accused that Council of error in a decision of the most momentous importance. Nay more, that decision had been concurred in by the very men who, while recognising the Papal primacy, strenuously defended against Papal despotism the rights of General Councils, and of the nations and states which they represented. The Western Catholic Church entertained, as we have seen, a diversity of views as to the relative authority of the Popedom, as an inst.i.tution of Christ, and that which appertained to Councils. Luther now, by denying the Divine inst.i.tution and authority of the Papacy, seemed to have broken with all authority whatsoever existing in the Church, and with every possible exercise of the same.

Luther himself does not appear to have considered at the moment this extent of his acknowledgment of the 'Christian' character of some of Huss's articles, nor to have adequately reflected on the att.i.tude of direct opposition in which it placed him to the Council of Constance. When Eck declared it 'horrible' that the 'reverend father' had not shrunk from contradicting that holy Council, a.s.sembled by consent of all Christendom, Luther interrupted him with the words, 'It is not true that I have spoken against the Council of Constance.' He then went on to draw the inference that the authority of the Council, if it erred in respect of those articles, was consequently fallible altogether.

Some days later, and after further consideration, Luther produced four propositions of Huss, which were perfectly Christian, although they had been formally rejected by the Council. He sought means, nevertheless, to preserve for the Council its dignity. As for these rejected articles, he said, it had declared only some to be heretical, and others to be simply mistaken, and the latter, at all events, must not be counted as heresies--nay, he took the liberty of supposing that the former were interpolations in the text of the Council's resolutions. He would grant, further, that the decisions of a Council in matters of faith must at all times be accepted. And in order to guard himself against any misunderstanding and misconstruction, he once broke off from the Latin, in which the whole disputation had been conducted, and declared in German that he in no way desired to see allegiance renounced to the Romish Church, but that the only question in dispute was whether its supremacy rested on Divine right--that is to say, on direct Divine inst.i.tution in the New Testament, or whether its origin and character were simply such as the Imperial Crown, for example, possessed in relation to the German nation. He was well aware how charges of heresy and apostasy were raised against him, and how industriously Eck had promoted them. It was only with pain and inward struggles that he stood out, Bible in hand, against the Council of Constance and such a general gathering of Western Christendom. But not a step would he go towards any recognition of the Papacy as an inst.i.tution resting on Scripture. He insisted that even a Council could not compel him to do this, or make an essential article of Christian belief out of anything not found in the Bible. Again and again he declared that even a Council could err.

For five whole days they contested this main point of the disputation, without arriving at any further result.

The other subjects of discussion, relating to purgatory, indulgences, and penance, were after this of very little importance.

With regard to indulgences even Eck now displayed striking moderation. The dispute on the correct conception of purgatory led to a new and important declaration by Luther as to the power of the Church in relation to Scripture. Eck quoted as Biblical proof a pa.s.sage from the Apocryphal Books of the Old Testament, which although not originally included in the records of the Old Covenant, had been accepted by the middle ages as of equal authority with the other Biblical writings. For the first time Luther now protested against the equal value thus a.s.signed to them, and especially against the Church conferring upon them an authority they did not possess.

The disputation between Eck and Luther lasted till July 13. Luther concluded his argument with the words: 'I am sorry that the learned doctor only dips into Scripture as deep as the water-spider into the water--nay, that he seems to fly from it as the devil from the Cross. I prefer, with all deference to the Fathers, the authority of Scripture, which I herewith recommend to the arbiters of our cause.'

After this Carlstadt and Eck had only a short pa.s.sage of arms. The disputation was to be concluded on the 15th, as Duke George wished to receive the Elector of Brandenburg on a visit to the Pleissenburg. With regard to the universities, to whom the report of the disputation was to be submitted, those agreed upon were Paris and Erfurt, but neither of the two would undertake so responsible a task.

Eck left the disputation with triumph, applauded by his friends and rewarded by Duke George with favours and honours. He followed up his fancied victory by further exciting the people against Luther, and pointing out to them in particular the sympathy between him and Huss. He wrote even to the Elector Frederick from Leipzig, proposing that he should have Luther's books burnt. The two men henceforth and for ever were mutual enemies, with no dealings together but those of heated controversy in writing. Eck's chief efforts were directed to securing Luther's formal and public condemnation.

At Leipzig Luther had been watched with the utmost suspicion. The common people had actually been told that there was something mysterious in the little silver ring he wore on his finger, very likely a small charm with the devil inside. It was even remarked on and wondered at that he carried a bunch of flowers in his hand, which he would look at and smell. From that time probably originated the saying of a devout old dame at Leipzig, as published by one of his theological opponents, the old woman having once lived at Eisleben with Luther's mother, that her son Martin was the fruit of an embrace by the devil.

For real information, however, about Luther at Leipzig, and the impression he produced by his arguments, more is to be gathered from the effect of his public appearance there during this disputation, than from a whole heap of printed matter. We allude not only to the educated laity and men of learning, but to the ma.s.s of the people who shared in the excitement caused by this controversy. A few months later we hear an opponent complain that Luther's teaching had given rise to so much squabbling, discord, and rebellion among the people, that 'there was absolutely not a town, village, or house, where men were not ready to tear each other to pieces on his account.'

Luther returned to Wittenberg full of dejection. The time at Leipzig had only been wasted; the disputation had been unworthy of the name; Eck and his friends there had cared nothing whatever about the truth. Eck, he said, had made more clamour in an hour than he or Carlstadt could have done in a couple of years, and yet all the time the question at issue was one of peaceful and abstruse theology. His disappointment, however, did not refer, as people perhaps might have imagined, to the treatment his thesis on the Papal primacy had met with, or to any embarra.s.sment occasioned him on that account. On the contrary, while complaining of the unworthy character of the disputation, he excepted that particular thesis. He alluded rather to the superficiality and want of interest with which such important questions as justification by faith, and the sinfulness attaching even to the best works of man, were pa.s.sed over or evaded. On all the points which he had wished to contend for and expound at Leipzig, he now published further explanations. And with regard to the Councils, he declared in still stronger terms than at Leipzig, that they certainly might err and had erred even in the most important matters; one had no right to identify either them or the Pope with the Church.

From this he proceeded to explain his true relations with the Bohemians. The theologian Jerome Emser, a friend of Eck, and a favourite of Duke George, contributed in his own way to this end. He had had a hot discussion with Luther before the disputation at Leipzig, in which he reproached him with causing trouble in the Church. He now prepared a remarkable public letter to a high Catholic ecclesiastic at Prague, of the name of Zack. Whilst a.s.serting in it that the Bohemian schismatics appealed to Luther and had actually offered prayers and held services for him during the disputation, he announced, with feigned kindness to Luther, that the latter, on the contrary, had eagerly repudiated at Leipzig any fellowship with them, and had denounced their apostasy from Rome.

Luther detected in all this, mere trickery and malice, and we also can only recognise in it a crafty attempt to ruin Luther's position all round. If, says Luther, he were to accept in silence the praise here meted out to him, he would seem to have retracted his whole teaching, and laid down his arms before Eck; if, on the other hand, he were to disclaim it, he would be cried down at once as a patron of the Bohemians, and charged with base ingrat.i.tude to Emser.

Accordingly, in a small pamphlet, he broke out, full of wrath and bitterness, against Emser, who replied to him in a similar tone. But he represented the case with great clearness. If his doctrines had pleased the Bohemians, he would not retract them on that account. He had no desire to screen their errors, but he found on their side Christ, the Scriptures, and the sacraments of the Church, and therewith a Christian hatred of the worldliness, immorality, and arrogance of the Romish clergy. Nay, he rejoiced to think that his doctrines pleased them, and would be glad if they pleased Jews and Turks, and Emser, who was enthralled in G.o.dless error, and even Eck himself.

Letters were now already on the way to Luther from two ecclesiastics of Prague, Paduschka and Rossdalovicky, members of the Utraquist Hussite Church, which in opposition to Rome insisted on the sacramental cup being given to the laity. They a.s.sured Luther of their joyful and prayerful sympathy with him in his struggle. One of them sent him a present of knives of Bohemian workmanship, the other a writing of Huss upon the Church. Luther accepted the presents with cordiality, and sent them his own writings in return. With regard to separation from the Romish Church, the experience of Huss plainly showed him how impossible that Church made it, even to one whose heart was heavy at the thought of leaving her, to remain in her communion.

Thus the contest at Leipzig was now over, whilst in the meantime at Frankfort-on-the-Main, after the election of the new Emperor, the Elector Frederick and the Archbishop of Treves consulted together about an examination of Luther before the Archbishop, as proposed by Milt.i.tz. Both wished to postpone it till the Diet, then about to be held. Milt.i.tz, however, notwithstanding the result of the disputation and the further declarations of Luther, still clung to his plan of mediation. He arranged once more an interview with Luther on October 9 at Liebenwerda, when the latter renewed his promise to appear before the Archbishop, but he failed to induce the Elector to let Luther travel with him to the Archbishop. For the delivery of the golden rose, when it at last took place, he was richly rewarded with money. But the fruitlessness of his negotiations with Luther had become apparent.

CHAPTER V.

LUTHER'S FURTHER WORK, WRITINGS, AND INWARD PROGRESS, UNTIL 1520.

Luther looked upon his disputation at Leipzig as an idle waste of time. He longed to get back to his work at Wittenberg. He remained, in fact, devoted with his whole soul to his official duties there, though to the historian, of course, his work and struggles in the broader and general arena of the Church engage the most attention.

He might well quarrel with the occasions that constantly called him out to it, as so many interruptions to his proper calling.

His energy there in the pulpit was as constant as his energy in the professor's chair. He glowed with zeal to unfold the one truth of salvation from its original source, the Scriptures, and to declare it and impress it on the hearts of his young pupils and his Wittenberg congregation, of educated and uneducated, of great and small. But he also wished to lay it before his students as a truth for life. With this object, he continued active with his pen, both in the Latin and the German languages. He was glad to turn to this from the questions of ecclesiastical controversy, which had formed the subject of his disputation, and of the writings referring to it.

It was enough for him to show forth simply the merciful love of G.o.d and of the Saviour Christ, to point out the simple road of faith, and to destroy all trust in mere outward works, in one's own merit and virtue. Only to this extent, and because the authority pretended by the Church was opposed to this truth and this road to salvation, he was forced here also, and in face of his congregation, to wield the sword of his eloquence against that authority, and this he did with a zeal regardless of consequences. In all that he did, in his lectures as well as in his sermons, in his exposition of G.o.d's word in particular, as in his own polemics, he always threw his whole personality into the subject. We see him inwardly moved and often elated by the joyful message which he himself had learned, and had to announce to others, inspired by love to his fellow-Christians, whom he would wish to help save, and zealous even to anger for the cause of his Lord. At the same time, it cannot be denied that he was often carried away by the vehemence of his views, which saw at once in every opponent an uncompromising enemy to the truth; and that his naturally pa.s.sionate temperament was often powerfully stirred, though even then his whole tone and demeanour was blended with outbursts of the n.o.blest and the purest zeal.

In his academical lectures Luther still remained faithful to that path which he had struck out on entering the theological faculty. He wished simply to propound the revealed word of G.o.d, by explaining the books of the Old and New Testaments; though he took pains in these lectures, in which he devoted several terms to the study of a single book, to explain thoroughly and impressively the most important doctrines of Christian faith and conduct. Thus he occupied himself during the time of the contest about indulgences, and after the autumn of 1516, with the Epistle to the Galatians, wherein he found comprised clearly and briefly the fundamental truth of salvation, the doctrine of the way of faith, of G.o.d's laws of requirements and punishments, and of gospel grace. He then turned anew to the Psalms, dissatisfied with his own earlier exposition of them. His exposition of St. Paul's Epistle he had sent to the press whilst engaged in his preparations for the Leipzig disputation. His opponents, he says here, might busy themselves with their much larger affairs, with their indulgences, their Papal bulls, and the power of the Church, and so on; he would retire to smaller matters, to the Holy Scriptures and to the Apostle, who called himself not a prince of Apostles, but the least of the Apostles. He also now began the printing of his work on the Psalms.

Crowds of listeners gathered around him; his audience at times numbered upwards of four hundred. During the three years following the outbreak of the quarrel about indulgences, the number of those who matriculated annually at the university increased threefold.

Luther wrote to Spalatin that the number of students increased mightily, like an overflowing river; the town could no longer contain them, many had to leave again for want of dwellings.

To this prosperity of the university Melancthon especially contributed. He had been appointed, as we have already mentioned, first professor of Greek by the Elector, and in addition to the young theologians, he attracted a number of other students to his lectures. Of still greater importance for Luther and his work, was the personal friendship and community of ideas, convictions, and aspirations which had bound the two men together in close intimacy from their first acquaintance. Their paths in life had hitherto been very different. Philip Schwarzerd, surnamed Melancthon, born in 1497 of a burgher's family of the little town of Bretten in the Palatinate, had pa.s.sed a happy youth, and harmoniously and peacefully developed into manhood. He had had from early life capable teachers for his education, and was under the protection of the great philologist Reuchlin, who was a brother of his grandmother. He then showed gifts of mind wonderfully rich and early ripening. Besides the cla.s.sics, he learnt mathematics, astronomy, and law. He also studied the Scriptures, grew to love them, and even when a youth had made himself familiar with their contents, without having had first to learn to know their worth by a heavy sense of inward need, by inward struggles or a long unsatisfied hunger of the soul. Thus, at seventeen he was already master of arts, and at twenty-one was appointed professor at Wittenberg. The young man, with an insignificant, delicate frame, and a shy, awkward demeanour, yet with a handsome, powerful forehead, an intellectual eye, and refined, thoughtful features, effaced at once, by his inaugural address, any doubts arising from his youthful appearance.

[Ill.u.s.tration: FIG. 17.--MELANCTHON. (From a Portrait by Durer.)]