The sacrament of the Lord's supper began, at this time, to engage Luther's attention. He looked for it in the mass, 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 pronounced, 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.
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]
The preacher continues. "There is no union closer, deeper, or more inseparable than that between food and the body which is nourished by it. In the sacrament, Christ unites himself to us so closely that he acts in us as if he were identified with us. Our sins attack him. His righteousness defends us."
But Luther, not deeming it enough to expound the truth, attacks one of the most fundamental errors of Rome.[159] The Roman Church pretends that the sacrament operates by itself, independently of the disposition of him who receives it. Nothing can be more convenient than such an opinion, since to it, both the eagerness with which the sacrament is sought, and the profits of the clergy are to be ascribed. Luther attacks this doctrine,[160] and maintains its opposite[161]—viz., that faith and a right disposition of heart are indispensable.
This energetic protestation was destined to overthrow ancient superstitions; but, strange to say, it attracted no attention. Rome overlooked what might have made her scream in agony, and impetuously attacked the unimportant observation which Luther threw out at the commencement of his discourse, concerning communion in two kinds. The discourse having been published in December, a general cry of heresy was raised. "It is just the doctrine of Prague unadulterated," was the exclamation at the Court of Dresden, where the sermon arrived during the Christmas festivals. "It is written, moreover, in German, in order to make it accessible to the common people."[162] The devotion of the prince was troubled, and on the third day of the festival he wrote to his cousin Frederick. "Since the publication of this discourse, the number of persons who receive the sacrament in two kinds has received an increase of 6000. Your Luther, from being a professor of Wittemberg, is on the eve of becoming a bishop of Prague, and an arch-heretic".... The cry was, "he was born in Bohemia, of Bohemian parents, he was brought up at Prague, and trained in the writings of Wickliffe."
Luther judged it right to contradict these rumours in a writing in which he gravely detailed his parentage. "I was born at Eisleben," said he, "and was baptised in St. Peter's church. The nearest town to Bohemia in which I have ever been, is Dresden."[163]
The letter of Duke George did not prejudice the Elector against Luther, for a few days after he invited him to a splendid entertainment which he gave to the Spanish ambassador, and at which Luther valiantly combated the minister of Charles.[164] The Elector's chaplain had, by his master's order, requested Luther to use moderation in defending his cause. "Excessive folly displeases man," replied Luther to Spalatin, "but excessive wisdom displeases God. The gospel cannot be defended without tumult and scandal. The word of God is sword, war, ruin, scandal, destruction, poison;"[165] and, hence, as Amos expresses it, "it presents itself like a bear in the path, and a lioness in the forest. I ask nothing, I demand nothing. There is one greater than I who asks and demands. Whether he stands or falls, I am neither gainer nor loser."[166]
ECK'S ATTACK.
It was obvious that faith and courage were about to become more necessary to Luther than ever. Eck was forming projects of revenge. Instead of the laurels which he had counted on gaining, he had become a laughing-stock to all men of intellect throughout the nation.[167] Cutting satires were published against him. Eck was cut to the very heart by "An Epistle of Ignorant Canons," written by Œcolompadius, and a complaint against him probably by the excellent Pirckheimer of Nuremberg, exhibiting a combination of sarcasm and dignity of which the 'Provincial Letters' of Pascal alone can give some idea.
Luther expressed his dissatisfaction with some of these writings. "It is better," said he, "to attack openly than to keep barking behind a hedge."[168]