Though these concessions escaped Eck in familiar correspondence, he acted otherwise in public. The doctor of Ingolstadt, and the theologians of Leipsic, made a great noise with what they called their victory. They everywhere set false reports in circulation, while all the tongues of the party reiterated their expressions of self-complacency. "Eck goes about triumphing,"125 wrote Luther. There were disputes, however, in the camp of Rome, in regard to the laurels. "Had we not come to the help of Eck," said the theologians of Leipsic, "the illustrious doctor would have been overthrown." "The theologians of Leipsic," said Eck on his part, "are well enough, but I had hoped too much from them—I did the whole myself." "You see," said Luther to Spalatin, "how they are chanting a new Iliad, and a new Æneid. They are kind enough to make me a Hector or a Turnus, while Eck is their Achilles, or Æneas. Their only doubt is whether the victory was gained by the arms of Eck, or by those of Leipsic. All I can say to throw light on the matter is, that Eck uniformly kept bawling, and the Leipsickers as uniformly held their peace."126
"Eck," says the elegant, clever, and sagacious Mosellanus "has triumphed in the estimation of those who do not understand the subject, and who have grown old in poring over the schoolmen; but, in the estimation of all men of learning, intellect, and moderation, Luther and Carlstadt are the victors."127
The Leipsic discussion, however, was not destined to vanish into smoke. Every work which is devoutly performed bears fruit. The words of Luther had penetrated the minds of his hearers with irresistible force. Several of those who had daily thronged the castle hall were subdued by the truth, whose leading conquests were made among her most decided opponents. Even Poliander, the secretary, familiar friend and disciple of Eck, was gained to the Reformation, and began, in 1522, to preach the gospel at Leipsic. John Camerarius, professor of Hebrew, one of the keenest opponents of the Reformation, impressed by the words of the mighty teacher, began to examine the Holy Scriptures more thoroughly; and, shortly after throwing up his situation, came to Wittemberg to study at the feet of Luther. He was afterwards pastor at Frankfort and Dresden.
Among those who had taken their place on the seats reserved for the Court, and accompanied Duke George, was George of Anhalt, a young prince, twelve years of age, of a family which had distinguished itself in the wars against the Saracens. At this time he was studying at Leipsic with his tutor. Great ardour for science, and a strong attachment to truth, had already become the characteristics of the illustrious young prince. He was often heard to repeat the words of Solomon, falsehood ill becomes a prince. The Leipsic discussion inspired this child with serious reflection, and with a decided leaning to Luther.128 Some time after a bishopric was offered to him. His brother, and all his family, with the view of raising him to high honour in the Church, urged him to accept it, but he resolutely declined. His pious mother, who was secretly favourable to Luther, having died, he became possessed of all the Reformer's writings. He was constant and fervent in prayer to God, to incline his heart to the truth; and, often in the solitude of his chamber, exclaimed, with tears, "Deal mercifully with thy servant, and teach me thy statutes."129 His prayers were heard. Carried forward by his convictions, he fearlessly joined the ranks of the friends of the gospel. In vain did his guardians, and particularly Duke George, besiege him with entreaties and remonstrances. He remained inflexible, and the Duke, half convinced by his pupil's reasons, exclaimed, "I cannot answer him; still, however, I will keep by my Church—I am too old a dog to be trained." We will afterwards see in this amiable prince one of the finest characters of the Reformation, one who himself preached the word of life to his subjects, and to whom the saying of Dion respecting the emperor Marcus Antoninus, has been applied, "He was through life consistent with himself, he was a good man, a man free from guile."130
But Luther's words met with an enthusiastic reception, especially from the students. They felt the difference between the spirit and life of the doctor of Wittemberg, and the sophistical distinctions, and vain speculations, of the chancellor of Ingolstadt. They saw Luther founding upon the word of God, and they saw Dr. Eck founding only on human traditions. The effect was soon visible. The classes of the university of Leipsic almost emptied after the discussion. One circumstance partly contributed to this. The plague threatened to make its appearance—but there were many other universities—for example, Erfurt, or Ingolstadt, to which the students might have repaired. The force of truth drew them to Wittemberg, where the number of the students was doubled.131
Among those who removed from the one university to the other was a youth of sixteen, of a melancholy air, who spoke little, and often amid the conversation and games of his fellow-students seemed absorbed by his own thoughts.132 His parents at first thought him of weak intellect, but they soon found him so apt to learn, and so completely engrossed by his studies, that they conceived high hopes of him. His integrity, his candour, his modesty, and his piety, made him a general favourite, and Mosellanus singled him out as a model to all the university. He was called Gaspard Cruciger, and was originally from Leipsic. This new student of Wittemberg was afterwards the friend of Melancthon, and the assistant of Luther in the translation of the Bible.
The Leipsic discussion produced results still more important, in as much as the theologian of the Reformation then received his call. Modest and silent, Melancthon had been present at the discussion almost without taking any part in it. Till then his attention had been engrossed by literature, but the discussion gave him a new impulse, and gained him over to theology. Henceforth his science did homage to the word of God. He received the evangelical truth with the simplicity of a child. His audience heard him expound the doctrines of salvation with a grace and clearness by which all were charmed. He boldly advanced in this, which was to him a new career; "for," said he, "Christ will never leave his people."133 From this moment the two friends walked side by side, contending for liberty and truth, the one with the energy of St. Paul, and the other with the meekness of St. John. Luther has admirably expressed the difference of their calling:—"I was born," said he, "to enter the field of battle, and contend with factions and demons. Hence, my writings breathe war and tempest. I must root up the trunks, remove the thorns and the brambles, and fill up the marshes and pools. I am the sturdy wood-cutter who must clear the passage and level the ground; but master Philip advances calmly and softly; he digs and plants, sows, and waters joyously, in accordance with the gifts which God has, with so liberal a hand, bestowed upon him."134
If Melancthon, the quiet sower, was called to the work by the discussion of Leipsic, Luther, the hardy wood-cutter, felt his arm strengthened, and his courage still more inflamed by it. The mightiest result of this discussion was produced in Luther himself. "Scholastic theology," said he, "sunk entirely in my estimation, under the triumphant presidency of Dr. Eck." In regard to the reformer, the veil which the School and the Church had hung up in front of the sanctuary was rent from top to bottom. Constrained to engage in new enquiries, he arrived at unexpected discoveries. With equal astonishment and indignation he saw the evil in all its magnitude. While poring over the annals of the Church, he discovered that the supremacy of Rome had no other origin than ambition on the one hand, and credulous ignorance on the other. The narrow point of view under which he had hitherto looked at the Church was succeeded by one both clearer and wider. In the Christians of Greece and the East he recognised true members of the Catholic Church; and, instead of a visible head, seated on the banks of the Tiber, he adored, as sole Head of his people, that invisible and eternal Redeemer, who, according to his promise, is always, and in all parts of the world, in the midst of those who believe in his name. The Latin Church Luther no longer regarded as the universal Church. The narrow barriers of Rome were thrown down; and he shouted for joy when he saw the glorious domain of Jesus Christ stretching far beyond them. Henceforth he felt that he could be a member of the Church of Christ without belonging to the Church of the pope. In particular, the writings of John Huss made a strong impression on him. To his great surprise, he discovered in them the doctrine of St. Paul and St. Augustine, the doctrine to which he had himself arrived, after so many struggles. "I believed," said he, "and, without knowing it, taught all the doctrines of John Huss.135 So did Staupitz. In short, without suspecting it, we are all Hussites, as are also St. Paul and St. Augustine. I am confounded at it, and know not what to think.... O what dreadful judgments have not men merited from God! Evangelical truth, when unfolded, and published more than a century ago, was condemned, burned, and suppressed.... Woe! Woe to the earth!"