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 passage 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 mass 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 embarrassment 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 passed 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 asserting 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 ingratitude 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 godless 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 assured 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 Miltitz. Both wished to postpone it till the Diet, then about to be held. Miltitz, 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.