New Negotiations--Miltitz and the Augustins of
Eisleben--Deputation to Luther--Miltitz and the
Elector--Conference at Lichtemberg--Luther's Letter to the
Pope--Book Presented to the Pope--Union of the Believer with
Christ--Freedom and Bondage.
After this publication, all hope of reconciliation between the pope
and Luther must have vanished. Persons of the least possible
discernment must have been struck with the incompatibility of the
Reformer's belief with the doctrine of the Church; and yet, at this
very moment, new negotiations were about to commence. In the end of
August, 1520, five weeks before the publication of the 'Captivity of
Babylon,' the general Chapter of the Augustins had assembled at
Eisleben. At this meeting, the venerable Staupitz resigned his office
of vicar-general of his order, and Winceslas Link, he who accompanied
Luther to Augsburg, was invested with it. Suddenly, in the middle of
the Chapter, arrived the indefatigable Miltitz, burning with eagerness
to reconcile Luther and the pope.[247] His avarice, and, above all,
his jealousy and hatred, were interested. Eck and his swaggering had
galled him; he knew that the doctor of Ingolstadt had spoken
disparagingly of him at Rome, and there was nothing he would not have
sacrificed in order to defeat the designs of this troublesome rival by
means of a speedily concluded peace. The interest of religion gave him
no concern. One day, by his own account, he was dining with the bishop
of Leipsic. After the guests had drunk very freely, a new work of
Luther's was brought in. On being opened and read, the bishop flew
into a passion, and the official swore, but Miltitz laughed with all
his heart.[248] The Reformation was treated by Miltitz as a man of the
world, and by Eck as a theologian.
[247] Nondum tot pressus difficultatibus animum desponderat Miltitius
.... dignus profecto non mediocri laude. (Pallavicini, i, p. 68.)
[248] Der Bischof entrustet, der Official gefluchet, et aber gelachet
habe. (Seckend, p. 266.)
[Sidenote: DEPUTATION TO LUTHER.]
Aroused by the arrival of Dr. Eck, Miltitz addressed the Chapter of
the Augustins, in a discourse which he delivered with a very marked
Italian accent,[249] thinking thus to overawe his countrymen. "The
whole Augustin order is compromised by this affair," said he. "Show me
some method of silencing Luther."[250] "We have nothing to do with the
doctor," replied the Fathers, "and we know not what counsel to give
you." They founded doubtless on what Staupitz had done at Augsburg,
when he loosed Luther from his vows of obedience to the order. Miltitz
insisted, "Let a deputation from this venerable Chapter wait upon
Luther, and solicit him to write a letter to the pope, assuring him
that he has never plotted in any respect against his person.[251] That
will be sufficient to terminate the affair." The Chapter gave their
consent, and assigned the task of conferring with Luther, no doubt at
the nuncio's request, to the ex-vicar-general, Staupitz, and his
successor Link. The deputation forthwith set out for Wittemberg with a
letter from Miltitz to the doctor filled with expressions of the
highest respect. "There is no time to be lost," said he, "the thunder
already hovering over the head of the Reformer, will soon burst, and
then all is over."
[249] Orationem habuit Italica pronuntiatione vestitam. (L. Ep. i, p.
483.)
[250] Petens consilium super me compescendo. (Ibid.)
[251] Nihil me in personam suam fuisse molitum. (L. Ep. i, p. 484.)
Neither Luther nor the deputies, who concurred in his opinions,[252]
hoped any thing from a letter to the pope. That however was a reason
for not refusing to write it, as it would only be a mere matter of
form, and might serve to bring out Luther's rights. "This Italian of
Saxony (Miltitz)," thought Luther, "in making this demand has
doubtless his own particular interest in view. Very well, be it so, I
will write, as I can with truth, that I have never objected to the
pope personally. I will even endeavour to guard against severity in
attacking the see of Rome. Still it shall have its sprinkling of
salt."[253]
[252] Quibus omnibus causa mea non displicet. (Ibid. p. 486.)
[253] Aspergetur tamen sale suo. (Ibid.)
[Sidenote: MILTITZ AND LUTHER AT LICHTEMBERG.]
Luther having shortly after been informed of the arrival of the bull
in Germany, declared to Spalatin, on the 3rd of October, that he would
not write the pope, and, on the 6th of the same month, published his
book on the '_Captivity of Babylon_.' Miltitz did not even yet despair
of success. His eagerness to humble Eck made him believe an
impossibility. On the 2nd of October, he had written the Elector, in
high spirits. "Every thing will go well, but, for the love of God,
delay no longer to order payment of the pension which I have had from
you and your brother for some years. I must have money in order to
make new friends at Rome. Write the pope, and do homage to the young
cardinals, the relatives of his holiness, with gold and silver pieces,
from the mint of your electoral highness, and add some for me also,
for I was robbed of those which you gave me."[254]
[254] Den Pabsts Nepoten, zwei oder drei Churfürstliche Gold und
Silberstücke, zu verehren.... (Seckend. p. 267.)
Even after Luther was acquainted with the bull, the intriguing Miltitz
was not discouraged, and requested a conference with Luther at
Lichtemberg. The Elector ordered Luther to repair thither.[255] But
his friends, and especially the affectionate Melancthon, opposed
it.[256] "What, thought they, at the moment when a bull has appeared
ordering Luther to be seized and carried off to Rome, to accept a
conference with the pope's nuncio in a retired spot! Is it not evident
that, because Dr. Eck from having too openly proclaimed his hatred is
not able to approach the Reformer, the wily chamberlain has been
employed to ensnare Luther in his nets?"
[255] Sicut princeps ordinavit (L. Ep. i, p. 455.)
[256] Invito præceptore (Melancthon) nescio quanta metuente. (Ibid.)
These fears could not deter the doctor of Wittemberg. The prince has
commanded, and he will obey. "I am setting out for Lichtemberg," wrote
he, to the chaplain on the 11th of October, "pray for me." His friends
would not quit him. The same day, towards evening, Luther entered
Lichtemberg on horse-back, amid thirty horsemen, one of whom was
Melancthon. The papal nuncio arrived almost at the same time with only
four attendants.[257] Was this modest escort a stratagem to throw
Luther and his friends off their guard?
[257] Jener von mehr als dreissig, dieser aber kaum mit vier Pferden
begleitet. (Seckend. p. 268.)
Miltitz urged Luther with the most pressing solicitations, assuring
him that the blame would be thrown upon Eck and his foolish
boastings,[258] and that every thing would terminate to the
satisfaction of both parties. "Very well," replied Luther, "I offer
henceforth to keep silence, provided my opponents keep it also. For
the sake of peace I will do every thing that it is possible for me to
do." [259]
[258] Totum pondus in Eccium versurus. (Ibid.)
[259] Ut nihil videar omittere quod in me ad pacem quoquo modo facere
possit. (Ibid.)
Miltitz was delighted; and accompanying Luther as far as Wittemberg,
the Reformer and the papal nuncio walked arm in arm into this town
which Dr. Eck was now approaching, holding menacingly in his hand the
formidable bull which was to overthrow the Reformation. "We will bring
the matter to a happy conclusion," wrote Miltitz forthwith to the
Elector; "Thank the pope for his rose, and at the same time send forty
or fifty florins to Cardinal _Quatuor Sanctorum_."[260]
[260] Seckend, p. 268.
[Sidenote: LUTHER'S LETTER TO THE POPE.]
Luther felt bound to keep his promise of writing the pope. Before
bidding Rome an eternal adieu, he wished once more to tell her
important and salutary truths. Some perhaps will regard his letter
only as a piece of irony--a bitter and insulting satire--but this were
to mistake the sentiments by which he was actuated. He sincerely
believed that Rome was to blame for all the evils of Christendom; and
in this view his words are not insults, but solemn warnings. The more
he loved Leo, and the more he loved the Church of Christ, the more he
desired to unfold the full magnitude of the disease. The energy of his
expressions is proportioned to the energy of his feelings. The crisis
has arrived, and he seems like a prophet walking round the city for
the last time, upbraiding it for all its abominations, denouncing the
judgments of the Almighty, and crying aloud, "Still some days of
respite." The letter is as follows:--
"To the Most Holy Father in God, Leo X, Pope at Rome, Salvation in
Christ Jesus our Lord. Amen.
"From amid the fearful war which I have been waging for three years
with disorderly men, I cannot help looking to you, O Leo, Most Holy
Father in God. And although the folly of your impious flatterers has
compelled me to appeal from your judgment to a future council, my
heart is not turned away from your Holiness, and I have not ceased to
pray God earnestly and with profound sighs, to grant prosperity to
yourself and your pontificate.[261]
[261] Ut non totis viribus, sedulis atque quantum in me fuit
gemebundis precibus apud Deum quæsierim. (L. Ep. i, p. 498.)
"It is true I have attacked some antichristian doctrines, and have
inflicted a deep wound on my adversaries because of their impiety. Of
this I repent not, as I have here Christ for an example. Of what use
is salt if it have lost its savour, or the edge of a sword if it will
not cut?[262] Cursed be he who does the work of the Lord negligently.
Most excellent Leo, far from having conceived any bad thoughts with
regard to you, my wish is that you may enjoy the most precious
blessings throughout eternity. One thing only I have done: I have
maintained the word of truth. I am ready to yield to all in every
thing; but, as to this word, I will not, I cannot, abandon it.[263] He
who thinks differently on this subject is in error.
[262] Quid proderit sal, si non mordeat? Quid os gladii, si non cædat?
(Ibid. 499.)
[263] Verbum deserere et negare nec possum, nec volo. (Ibid.)
[Sidenote: LUTHER'S LETTER TO THE POPE.]
"It is true that I have attacked the Court of Rome; but neither
yourself nor any man living can deny that there is greater corruption
in it than was in Sodom and Gomorrah, and that the impiety which
prevails makes cure hopeless. Yes; I have been horrified on seeing
how, under your name, the poor followers of Christ were deceived. I
have opposed this, and will oppose it still, not that I imagine it
possible, in spite of the opposition of flatterers, to accomplish any
thing in this Babylon, which is confusion itself; but I owe it to my
brethren to endeavour, if possible, to remove some of them from these
dreadful evils.
"You know it; Rome has for many years been inundating the world with
whatever could destroy both soul and body. The Church of Rome,
formerly the first in holiness, has become a den of robbers, a place
of prostitution, a kingdom of death and hell;[264] so that Antichrist
himself, were he to appear, would be unable to increase the amount of
wickedness. All this is as clear as day.
[264] Facta est .... spelunca latronum licentiosissima, lupanar omnium
impudentissimum, regnum peccati, mortis et inferni... (Ibid. p. 500.)
"And yet, O Leo, you yourself are like a lamb in the midst of
wolves--a Daniel in the lions' den. But single-handed, what can you
oppose to these monsters? There may be three or four cardinals who to
knowledge add virtue. But what are these against so many? You should
perish by poison even before you could try any remedy. It is all over
with the Court at Rome--the wrath of God has overtaken and will
consume it.[265] It hates counsel--it fears reform--it will not
moderate the fury of its ungodliness; and hence it may be justly said
of it as of its mother--_We would have healed Babylon, but she is not
healed; forsake her_.[266] It belonged to you and your cardinals to
apply the remedy; but the patient laughs at the doctor, and the horse
refuses to feel the bit....
[265] Actum est de Romana curia; pervenit in eam ira Dei usque in
finem.... (L. Ep. i, p. 500.)
[266] Jeremiah, li. 9.
"Cherishing the deepest affection for you, most excellent Leo, I have
always regretted that, formed as you are for a better age, you were
raised to the pontificate in these times. Rome is not worthy of you,
and those who resemble you; the only chief whom she deserves to have
is Satan himself, and hence, the truth is, that in this Babylon he is
more king than you are. Would to God, that, laying aside this glory
which your enemies so much extol, you would exchange it for a modest
pastoral office, or live on your paternal inheritance. Rome's glory is
of a kind fit only for Iscariots.... O, my dear Leo, of what use are
you in this Roman court, unless it be to allow the most execrable men
to use your name and your authority in ruining fortunes, destroying
souls, multiplying crimes, oppressing faith, truth, and the whole
Church of God? O Leo, Leo, you are the most unfortunate of men, and
you sit upon the most dangerous of thrones. I tell you the truth
because I wish your good.
[Sidenote: LUTHER'S LETTER TO THE POPE.]
"Is it not true, that, under the vast expanse of heaven there is
nothing more corrupt, more hateful, than the Roman Court? In vice and
corruption it infinitely exceeds the Turks. Once the gate of heaven,
it has become the mouth of hell--a wide mouth which the wrath of God
keeps open, so that, on seeing so many unhappy beings thrown headlong
into it, I was obliged to lift my voice, as in a tempest, in order
that, at least, some might be saved from the fearful abyss.[267] Such,
O Leo, my father, was the reason why I inveighed against this
death-giving see. Far from attacking your person, I thought I was
labouring for your safety, when I valiantly assaulted this prison, or
rather this hell in which you are confined. To do all sorts of evil to
the Court of Rome were to discharge your own duty; to cover it with
shame is to honour Christ; in one word, to be a Christian is to be
anything but a Roman.
[267] Olim janua cœli, nunc patens quoddam os inferni et tale os,
quod urgente ira Dei, obstrui non potest.... (L. Ep. i, p. 501.)
"Meanwhile, seeing that in succouring the see of Rome, I was losing my
labour and my pains, I sent her a letter of divorce. I said to her,
'Adieu, Rome! _He that is unjust, let him be unjust still, and he that
is filthy, let him be filthy still_;'[268] and devoted myself to the
tranquil and solitary study of the sacred volume. Then Satan opened
his eyes and awoke his servant, John Eck, a great enemy of Jesus
Christ, in order that he might oblige me again to descend into the
arena. Eck's wish was to establish the primacy not of Peter but of
himself, and, for that purpose, to lead vanquished Luther in triumph.
The blame of all the obloquy which has been cast on the see of Rome
rests with him."
[268] Rev. xxii, 11.
Luther narrates his intercourse with De Vio, Miltitz, and Eck, and
then continues.
"Now, then, I come to you, O Most Holy Father, and, prostrated at your
feet, pray you, if possible, to put a curb on the enemies of the
truth. But I cannot retract my doctrine. I cannot permit rules of
interpretation to be imposed on the Holy Scriptures. The Word of God,
the source whence all freedom springs, must be left free.[269]
[269] Leges interpretandi verbi Dei non patior, cum oporteat verbum
Dei esse non alligatum, quod libertatem docet. (L. Ep. i, p. 504.)
"O, Leo, my father! listen not to those flattering Sirens who tell you
that you are not a mere man, but a demi-god, and can ordain what you
please. You are the servant of servants, and the seat which you occupy
is of all others the most dangerous, and the most unhappy. Give credit
not to those who exalt, but to those who humble you. Perhaps I am too
bold in giving advice to so high a majesty, whose duty it is to
instruct all men. But I see the dangers which surround you at Rome, I
see you driven hither and thither, tossed as it were upon the billows
of a raging sea. Charity urges me, and I cannot resist sending forth a
warning cry.
[Sidenote: ON THE LIBERTY OF THE CHRISTIAN.]
"Not to appear empty handed before your Holiness, I present you with a
little book, which has appeared under your name, and which will make
you aware of the subjects to which I will be able to devote myself, if
your flatterers permit me. It is a small matter as regards the size of
the volume, but a great one in regard to its contents, for it
comprehends a summary of the Christian life. I am poor, and have
nothing else to offer; besides, you have no want of any thing but
spiritual gifts. I commend myself to your Holiness. May the Lord keep
you for ever and ever, amen."
The little book with which Luther did homage to the pope was his
'Treatise on the liberty of the Christian;' in which he demonstrates
without any polemical discussion, how the Christian, without
infringing on the liberty which faith has given him, may submit to
every external ordinance in a spirit of freedom and love. Two truths
form the basis of the whole discourse, viz., The Christian is
free--all things are his: The Christian is a servant subject to all in
every thing. By faith he is free, by love he is subject.
At first he explains the power of faith to make the Christian free.
"Faith unites the soul with Christ, as a bride with the bridegroom.
Every thing that Christ has becomes the property of the believer,
every thing that the believer has becomes the property of Christ.
Christ possesses all blessings, even eternal salvation, and these are
thenceforth the property of the believer. The believer possesses all
vices and all sins, and these become, thenceforth, the property of
Christ. A happy exchange now takes place. Christ who is God and man,
Christ who has never sinned, and whose holiness is invincible, Christ,
the Omnipotent and Eternal, appropriating to himself by his wedding
ring--that is to say, by faith, all the sins of the believer; these
sins are swallowed up in him and annihilated; for no sin can exist in
presence of his infinite righteousness. Thus, by means of faith, the
soul is delivered from all sins, and invested with the eternal
righteousness of Jesus Christ the bridegroom. O happy union! Jesus
Christ the rich, the noble, the holy bridegroom, takes in marriage
this poor, guilty, contemned bride, delivers her from all evil, and
decks her in the richest robes.[270]... Christ, a King, and Priest,
shares this honour and glory with all Christians. The Christian is a
king, and consequently possesses all things. He is a priest, and
consequently possesses God. And it is faith, not works, which procures
him this honour. The Christian is free from all things, and above all
things--faith giving him every thing in abundance."
[270] Ist nun das nicht eine fröhliche Wirthschaft, da der reiche,
edle, fromme Bräutigam Christus, das arme, verachtete, böse Huhrlein
zur Ehe nimmt (L. Op. (L.) xvii, p. 385.)
[Sidenote: THE BULL IN GERMANY.]
In the second part of the treatise Luther presents the truth in its
other point of view. "Although the Christian has thus been made free,
he voluntarily becomes a servant that he may act towards his brethren
as God has acted towards him through Jesus Christ. I desire," said he,
"freely, joyfully, and gratuitously, to serve a Father who hath thus
shed upon me all the riches of his goodness. I wish to become every
thing to my neighbour, as Christ has become every thing to me."...
"From faith," continues Luther, "flows love to God, and from love a
life full of liberty, charity, and joy. O how noble and elevated a
life the life of the Christian is! But, alas, none know it and none
preach it. By faith the Christian rises even to God: by love he
descends to man; still, however, remaining always in God. This is true
liberty, a liberty as far above every other species of liberty as the
heavens are above the earth."
Such was the treatise which accompanied Luther's letter to Leo X.