Fresh Negotiations – The Augustines at Eisleben – Miltitz – Deputation to Luther – Miltitz and the Elector – Conference at Lichtemberg – Luther's Letter to the Pope – Book Presented to the Pope – Union of Christ With the Believer – Liberty and Bondage
AFTER such a publication, all hope of reconciliation between Luther and the pope must of necessity have vanished. The incompatibility of the reformer's faith with the doctrines of the Church must have struck the least discerning; but precisely at that very time fresh negotiations had been opened. Five weeks before the publication of the Captivity of Babylon, at the end of August 1520, the general chapter of the Augustine monks was held at Eisleben. The venerable Staupitz there resigned the general vicarship of the order, and it was conferred on Wenceslas Link, the same who had accompanied Luther to Augsburg. The indefatigable Miltitz suddenly arrived in the midst of the proceedings. He was ardently desirous of reconciling Luther with the pope. His vanity, his avarice, and above all, his jealousy and hatred, were deeply interested in this result. Eck and his boastings annoyed him; he knew that the Ingolstadt doctor had been decrying him at Rome, and he would have made every sacrifice to baffle, by a peace that should be promptly concluded, the schemes of this importunate rival. The interests of religion were mere secondary matters in his eyes. One day, as he relates, he was dining with the Bishop of Leissen. The guests had already made pretty copious libations, when a new work of Luther's was laid before them. It was opened and read; the bishop grew angry; the official swore; but Miltitz burst into a hearty laugh. He dealt with the Reformation as a man of the world; Eck as a theologian.
Aroused by the arrival of Dr. Eck, Miltitz addressed the chapter of the Augustines in a speech, delivered with a strong Italian accent, thinking thus to impose on his simple fellow-countrymen. "The whole Augustine order," said he, "is compromised in this affair. Show me the means of restraining Luther." -"We have nothing to do with the doctor," replied the fathers, "and cannot give you advice." They relied no doubt on the release from the obligations to his order which Staupitz had given Luther at Augsburg. Miltitz persisted: "Let a deputation from this venerable chapter wait upon Luther, and entreat him to write to the pope, assuring him that he has never plotted against his person. That will be sufficient to put an end to the matter." The chapter complied with the nuncio's demand, and commissioned, no doubt at his own request, the former vicar-general and his successor (Staupitz and Link) to speak to Luther. This deputation immediately set out for Wittemberg, bearing a letter from Miltitz to the doctor, filled with expressions of the greatest respect. "There is no time to lose," said he; "the thunder-storm, already gathering over the reformer's head, will soon burst forth; and then all will be over.”
Neither Luther nor the deputies who shared in his sentiments expected any success from a letter to the pope. But that was an additional reason for not refusing to write one. Such a letter could only be a mere matter of form, which would set the justice of Luther's cause in a still stronger light. "This Italianized Saxon (Miltitz)," thought Luther, "is no doubt looking to his own private interest in making the request. Well, then, let it be so! I will write, in conformity with the truth, that I have never entertained any designs against the pope's person. I must be on my guard against attacking the see of Rome itself too violently. Yet I will sprinkle it with its own salt."
But not long after, the doctor was informed of the arrival of the bull in Germany; on the 3rd of October, he told Spalatin that he would not write to the pope, and on the 6th of the same month, he published his book on the Captivity of Babylon. Miltitz was not even yet discouraged. The desire of humbling Eck made him believe in impossibilities. On the 2nd of October, he had written to the elector full of hope: "All will go on well; but, for the love of God, do not delay any longer to pay me the pension that you and your brother have given me these several years past. I require money to gain new friends at Rome. Write to the pope, pay homage to the young cardinals, the relations of his holiness, in gold and silver pieces from the electoral mint, and add to them a few for me also, for I have been robbed of those that you gave me.”
Even after Luther had been informed of the bull, the intriguing Miltitz was not discouraged. He requested to have a conference with Luther at Lichtemberg. The elector ordered the latter to go there; but his friends, and above all, the affectionate Melancthon, opposed it. "What!" thought they; "accept a conference with the nuncio in so distant a place, at the very moment when the bull is to appear which commands Luther to be seized and carried to Rome! Is it not clear that, as Dr. Eck is unable to approach the reformer on account of the open manner in which he has shown his hatred, the crafty chamberlain has taken upon himself to catch Luther in his toils?”
These fears had no power to stop the Wittemberg doctor. The prince has commanded, and he will obey, "I am setting out for Lichtemberg," he wrote to the chaplain on the 11th of October; "pray for me." His friends would not abandon him. Towards evening of the same day, he entered Lichtemberg on horseback, accompanied by thirty cavaliers, among whom was Melancthon. The papal nuncio arrived about the same time, with a train of four persons. Was not this moderate escort a mere trick to inspire confidence in Luther and his friends?
Miltitz was very pressing in his solicitations, assuring Luther that the blame would be thrown on Eck and his foolish vaunting, and that all would be concluded to the satisfaction of both parties. "Well then!" replied Luther, "I offer to keep silence henceforward, provided my adversaries are silent likewise. For the sake of peace, I will do everything in my power."
Miltitz was filled with joy. He accompanied Luther as far as Wittemberg. The reformer and the nuncio entered side by side into that city which Doctor Eck was already approaching, presenting with a threatening hand the formidable bull that was intended to crush the Reformation. "We shall bring this business to a happy conclusion," wrote Miltitz to the elector immediately; "thank the pope for the rose, and at the same time send forty or fifty florins to the Cardinal Quatuor Sanctorum."
Luther had now to fulfill his promise of writing to the pope. Before bidding Rome farewell forever, he was desirous of proclaiming to her once more some important and salutary truths. Many readers, from ignorance of the sentiments that animated the writer, will consider his letter as a caustic writing, a bitter and insolent satire.
All the evils that afflicted Christendom he sincerely ascribed to Rome: on this ground, his language cannot be regarded as insolent, but as containing the most solemn warnings. The greater his affection for Leo, and the greater his love for the Church of Christ, the more he desires to lay bare the extent of its wound. The energy of his expressions is a scale by which to measure the energy of his affections. The moment is come for striking a decisive blow. We may almost imagine we see a prophet going round the city for the last time, reproaching it with its abominations, revealing the judgments of the Almighty, and calling out "Yet a few days more!”
The following is Luther's letter: “To the most holy Father in God, Leo X., Pope at Rome, be all health in Christ Jesus, our Lord. Amen.
“From the midst of the violent battle which for three years I have been fighting against dissolute men, I cannot hinder myself from sometimes looking towards you, O Leo, most holy Father in God! And although the madness of your impious flatterers has constrained me to appeal from your judgment to a future council, my heart has never been alienated from your holiness, and I have never ceased praying constantly and with deep groaning for your prosperity and for that of your pontificate.
It is true that I have attacked certain anti-christian doctrines, and have inflicted a deep wound upon my adversaries, because of their impiety. I do not repent of this, for I have the example of Christ before me. What is the use of salt if it has lost its pungency; or of the edge of the sword, if it cuts not? Cursed be the man who does the Lord's work coldly! Most excellent Leo, far from ever having entertained an evil thought in your respect, I wish you the most precious blessings for eternity. I have done but one thing-upheld the Word of truth. I am ready to submit to you in everything; but as for this Word, I will not-I cannot abandon it. He who thinks differently from me, thinks erroneously.
“It is true that I have attacked the court of Rome; but neither you nor any man on earth can deny that it is more corrupt than Sodom and Gomorrah; and that the impiety prevailing there is past all hope of cure. Yes! I have been filled with horror at seeing that under your name the poor people of Christ have been made a sport of. This I opposed, and I will oppose it again; not that I imagine I shall be able, despite the opposition of flatterers, to prosper in anything connected with this Babylon, which is confusion itself; but I owe it to my brethren, in order that some may escape, if possible, from these terrible scourges.
“You are aware that Rome for many years past has inundated the world with all that could destroy both body and soul. The Church of Rome, once the foremost in sanctity, is become the most licentious den of robbers, the most shameless of all brothels, the kingdom of sin, of death, and of hell, which Antichrist himself, if he were to appear, could not increase in wickedness. All this is clearer than the sun at noonday.
“And yet, O Leo! you sit like a lamb in the midst of wolves, like Daniel in the lions' den! What can you do alone against such monsters? Perhaps there are three or four cardinals who combine learning and virtue. But what are they against so great a number! You would all die of poison, before being able to make trial of any remedy. The fate of the court of Rome is decreed; God's wrath is upon it, and will consume it. It hates good advice, dreads reform, will not mitigate the fury of its impiety, and thus deserves that men should speak of this city as of its mother: We would have healed Babylon, but she is not healed: forsake her. It was for you and your cardinals to have applied the remedy; but the sick man mocks the physician, and the horse will not obey the rein.
“Full of affection for you, most excellent Leo, I have always regretted that you, who are worthy of better times, should have been raised to the pontificate in such days as these. Rome merits you not, nor those who resemble you; she deserves to have Satan himself for her king. So true it is that he reigns more than you in that Babylon. Would to God that, laying aside that glory which your enemies so loudly extol, you would exchange it for some small living, or would support yourself on your paternal inheritance; for none but Iscariots deserve such honor... O my dear Leo, of what use are you in this Roman court, except that the basest men employ your name and power to ruin fortunes, destroy souls, multiply crimes, oppress the faith, the truth, and the whole Church of God? O Leo! You are the most unhappy of men, and you sit on the most dangerous of thrones! I tell you the truth because I mean you well.
“Is it not true that under the spreading firmament of heaven there is nothing more corrupt or more detestable than the Romish court? It infinitely exceeds the Turks in vices and corruption. Once it was the gate of heaven, now it is the mouth of hell; a mouth which the wrath of God keeps open so wide, that on witnessing the unhappy people rushing into it, I cannot but utter a warning cry, as in a tempest, that some at least may be saved from the terrible gulf.
“Behold, O Leo, my Father! why I have inveighed against this death-dealing see. Far from rising up against your person, I thought I was laboring for your safety, by valiantly attacking that prison, or rather that hell, in which you are shut up. To inflict all possible mischief on the court of Rome, is performing your duty. To cover it with shame, is to do Christ honor; in a word, to be a Christian is not to be a Roman.
“Yet finding that by succoring the see of Rome I lost both my labor and my pains, I transmitted to it this writing of divorcement, and said Farewell: Rome! He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still! and I devoted myself to the tranquil and solitary study of the Holy Scripture. Then Satan opened his eyes, and awoke his servant John Eck, a great adversary of Jesus Christ, in order to challenge me again to the lists. He was desirous of establishing, not the primacy of Saint Peter, but his own, and for that purpose to lead the conquered Luther in his triumphal train. His be the blame for all the disgrace with which the see of Rome is covered.”
Luther relates his communications with De Vio, Miltitz, and Eck; he then continues: “Now then, I come to you, most holy Father, and, prostrate at your feet, I beseech you to curb, if that be possible, the enemies of peace. But I cannot retract my doctrine. I cannot permit any rules of interpretation to be imposed on the Scriptures. The Word of God, which is the fountain which all true liberty flows, must not be bound.
“O Leo! my Father! listen not to those flattering sirens who would persuade you that you are not a mere man, but a demi-god, and can command and require whatever you please. You are the servant of servants, and the place where you are seated is the most dangerous and miserable of all. Believe those who depreciate you, and not those who extol you. I am perhaps too bold in presuming to teach so exalted a majesty, which ought to instruct all men. But I see the dangers that surround you at Rome; I see you driven to and fro, like the waves of the sea in a storm. Charity urges me, and it is my duty to utter a cry of warning and of safety.
“That I may not appear empty-handed before your holiness, I present you a small book which I have dedicated to you, and which will inform you of the subjects on which I should be engaged, if your parasites permitted me. It is a little matter, if its size be considered; but a great one, if we regard its contents; for the sum of the Christian life is therein contained. I am poor, and have nothing else to offer you; besides, have you need of any other than spiritual gifts? I commend myself to your holiness, whom may the Lord Jesus preserve forever! Amen!”
The little book which Luther presented to the pope was his discourse on Christian Liberty, in which the reformer demonstrates incontrovertibly, how, without infringing the liberty given by faith, a Christian may submit to all external ordinances in a spirit of liberty and charity. Two truths serve as a foundation to the whole argument: "The Christian is free and master in all things. The Christian is in bondage and a servant in all and to all. He is free and a master by faith; he is a servant and a slave by love.”
He first explains the power of faith to make a Christian free: "Faith unites the soul to Christ, as a wife to her husband," says Luther to the pope. "All that Christ has, becomes the property of the believing soul; all that the soul has, becomes the property of Christ. Christ possesses every blessing and eternal salvation: they are henceforward the property of the soul. The soul possesses every vice and sin: they become henceforth the property of Christ. It is then the blessed exchange commences: Christ, who is God and man, Christ who has never sinned, and whose holiness is immaculate, Christ the Almighty and Everlasting, appropriating by his nuptial ring, that is, by faith, all the sins of the believer's soul, these sins are swallowed up and lost in Him; for there is no sin that can stand before His infinite righteousness. Thus, by means of faith, the soul is delivered from every sin, and clothed with the eternal righteousness of her husband, Jesus Christ. Blessed union! the rich, noble, and holy spouse, Jesus Christ, unites in marriage with that poor, guilty, and despised wife, delivers her from every ill, and adorns her with the most costly blessings... Christ, a priest and king, shares this honor and glory with every Christian. The Christian is a king, and consequently possesses all things; he is a priest, and consequently possesses God. And it is faith, and not works, that brings him to such honor. The Christian is free of all things, above all things, faith giving him abundantly of everything.”
In the second part of his discourse, Luther gives another view of the truth. "Although the Christian is thus made free, he voluntarily becomes a slave, to act towards his brethren as God has acted towards him through Jesus Christ. I desire (says he) to serve freely, joyfully, and gratuitously, a Father who has thus lavished upon me all the abundance of his blessings: I wish to become all things for my neighbor, as Christ has become all things for me."-"From faith," continues Luther, "proceeds the love of God; from love proceeds a life full of liberty, charity, and joy. Oh! how noble and elevated is the Christian life! But, alas! no one knows it, no one preaches it. By faith the Christian ascends to God; by love, he descends even to man, and yet he abides ever with God. This is true liberty-a liberty which surpasses all others as much as the heavens are above the earth.”
Such is the work with which Luther accompanied his letter to Leo.