THE light and truth was to spread by other means. Dr. Eck took up the controversy at first with Carlstadt, and then with Luther. Both sides had agreed to be silent. Whether Luther was right in promising this is questionable—however he had promised it; but he was to be released from his promise by one of the pope's friends commencing the contest.
Another question was now taken up—a much more delicate one to handle without giving offense. It was no longer the right or wrong of indulgences—it was the power and authority of the pope himself: The Elector was in alarm and indeed all his court; for they could but see it was like stirring up a hornet's nest. Luther was calm and bold. He knew it was God's cause; and it must go on.
It was arranged for a public discussion to be held at Leipsic between Eck and Carlstadt. Leipsic is situated in the dominions of Duke George. Luther wrote to the duke, begging permission to be present and to take part in the discussion.
This request the duke would not grant. He might be present as a spectator, but he must be silent.
The bishop of the diocese was in great alarm that such a question should be discussed in public, and he entreated the duke not to allow it. But the duke's answer was very cutting: "I am surprised to find a bishop holding in abhorrence the ancient and laudable custom of our fathers to inquire into doubtful questions in matters of faith. If your theologians object to defend their doctrines, the money given them would be better disposed in maintaining old women and children who at least might sew and sing.”
Great commotion was caused at Leipsic by the arrival of those who were to take part in the discussion; and the more the theologians tried to stop the discussion, so much the more interest was taken in it by many. The students also were eager for it, already forming themselves into two parties; some for Carlstadt, and some for Eck.
No sooner did Eck learn that Luther had arrived than he hastened to him and said, "What is this? I am told you object to dispute with me." Luther told him the duke forbade him. Eck disdained to dispute with Carlstadt; he wanted a more noted champion, for he felt sure of victory. So he hastened off to the duke and begged him to give his permission for Luther to discuss with him. He assured the duke there was nothing to fear: he was sure of victory. The duke consented.
The first question was "Man's will previous to his conversion." It was between Eck and Carlstadt. The question really was this—Was man entirely lost in his condition and dead towards God?
At length Luther had to enter the lists against Eck, and, as we have said, the question was the supremacy of the pope.
Eck's first assertion was that the church must have a head.
Luther assented, but insisted that that head was Christ, and not the pope.
Eck then appealed to the Fathers; they had supported the pope.
Luther went farther back, and the Fathers then said all had equal rank. The Council of Africa had also said the same.
Luther showed that Augustine had also said, and many times, that the rock was Christ. But he had higher authority than Augustine. Scripture said, "Other foundation can no man lay than that is laid, which is Jesus Christ." (1 Cor. 3:1111For other foundation can no man lay than that is laid, which is Jesus Christ. (1 Corinthians 3:11).) Peter himself calls Christ the chief corner stone and living rock, on which we are built up a spiritual house. (1 Peter 2:4, 54To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:4‑5).)
Eck was beaten, but not abashed. He resorted to the artful stratagem of alluding to Huss and the Bohemians. Did Luther hold with them?
Luther admitted that the Bohemians in separating "from unity with us" had done wrong. But he was soon sorry for what he had said; for Huss and the Bohemians were right on many points and held the same truths as Luther did.
When they next met, Luther at once eased his conscience by admitting that Huss and Wiclif had held some points of truth.
No sooner had he said this than nearly the whole hall was in a commotion. Were such arch-heretics as Huss and Wiclif to be named with approbation in their hearing? The duke, in excitement, exclaimed "He is mad," and from that time he became the enemy of Luther and his work.
When the commotion had subsided, Luther maintained that the Greek church was as much a church as the church of Rome, and yet it had never acknowledged the church of Rome as being in any way superior to itself, nor that the pope was the head of the church.
Eck maintained that they were heretics because separated from the Roman church.
Luther maintained that the Roman pontiffs could not make articles of faith, as they had done. The scripture was the only authority for the Christian.
The discussion on the supremacy of the pope lasted five days. Then followed "Purgatory." Luther up to this time admitted the doctrine of purgatory, but not exactly as his opponents did. It was by degrees Luther advanced in truth.
The question of indulgences came next. These Eck could not uphold. Other minor questions followed. Luther closed the discussion by extolling the scripture as the chief authority.
After this Carlstadt and Eck discussed for two days on the merit of man in good works.
The whole discussion had lasted twenty days. Doubtless both thought they had the victory. This was not the question of most importance. What was so striking was that for so many days learned and devout men could stand up and say so much against what the mass of people held to be impregnable. Against the Church of Rome had been hurled not simply arguments and words, but facts had been elicited. The Roman Catholic Church had professed to be universal, but Luther had shown that the Greek Church contained its thousands who never belonged to the Romish church; while against its assumption of supremacy had been quoted Fathers, and Councils, and above all, scripture. Decided fruits resulted from the discussion.
It was blessed too to Melanchthon. He now devoted his talents and energies more entirely to the scriptures. It was blessed also to Luther. He read the writings of John Huss, and found that Huss had held the very truths that he held and which he found to be the same that were taught by Paul and the other apostles. But in proportion as the light broke in; it showed him the evil of that church to which he was attached, and the more was he in spirit separated from it.
Luther now having comparative repose, published his commentary on the Epistle to the Galatians. He was anxious that the truth he had learned should be known by others. "Christ has given Himself for our sins," said Luther. Man was so bad that nothing less than such a sacrifice could avail; and with this, what need is there of all beside, or of all that pretends to add to this?
Luther was next occupied with the Lord's Supper. The Roman church gave to the people the bread only, declaring that the body and blood of Christ were both present in the bread. The priests took the wine. Luther saw that the people should have "both kinds" as it was called, that is, the bread and the wine. He also saw that there must be faith in the one who received the supper. The true nature of the Lord's Supper Luther himself had not yet learned.
Dr. Eck was attacked not only by Luther but by others, until he was driven to desperation, and he determined to do all in his power to crush his opponent. For this purpose he set out for Rome. He would stir up the pope to take action against Luther and all who supported him. Luther foresaw that a storm would be raised, but he went on quietly with his work, trusting in his heavenly Father. "I commit everything to God," said he, "and give up my bark to the winds and waves.”