concerning christian liberty-第2章

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mine　in　his　hands；　he　did　not　so　act　as　to　establish　peace；　which　
he　could　easily　have　established　by　one　little　word；　since　I　at　
that　time　promised　to　be　silent　and　to　make　an　end　of　my　case；　if　
he　would　command　my　adversaries　to　do　the　same。　But　that　man　of　
pride；　not　content　with　this　agreement；　began　to　justify　my　
adversaries；　to　give　them　free　licence；　and　to　order　me　to　
recant；　a　thing　which　was　certainly　not　in　his　commission。　Thus　
indeed；　when　the　case　was　in　the　best　position；　it　came　through　
his　vexatious　tyranny　into　a　much　worse　one。　Therefore　whatever　
has　followed　upon　this　is　the　fault　not　of　Luther；　but　entirely　
of　Cajetan；　since　he　did　not　suffer　me　to　be　silent　and　remain　
quiet；　which　at　that　time　I　was　entreating　for　with　all　my　might。　
What　more　was　it　my　duty　to　do？

Next　came　Charles　Miltitz；　also　a　nuncio　from　your　Blessedness。　
He；　though　he　went　up　and　down　with　much　and　varied　exertion；　and　
omitted　nothing　which　could　tend　to　restore　the　position　of　the　
cause　thrown　into　confusion　by　the　rashness　and　pride　of　Cajetan；　
had　difficulty；　even　with　the　help　of　that　very　illustrious　
prince　the　Elector　Frederick；　in　at　last　bringing　about　more　than　
one　familiar　conference　with　me。　In　these　I　again　yielded　to　your　
great　name；　and　was　prepared　to　keep　silence；　and　to　accept　as　my　
judge　either　the　Archbishop　of　Treves；　or　the　Bishop　of　Naumburg；　
and　thus　it　was　done　and　concluded。　While　this　was　being　done　
with　good　hope　of　success；　lo！　that　other　and　greater　enemy　of　
yours；　Eccius；　rushed　in　with　his　Leipsic　disputation；　which　he　
had　undertaken　against　Carlstadt；　and；　having　taken　up　a　new　
question　concerning　the　primacy　of　the　Pope；　turned　his　arms　
unexpectedly　against　me；　and　completely　overthrew　the　plan　for　
peace。　Meanwhile　Charles　Miltitz　was　waiting；　disputations　were　
held；　judges　were　being　chosen；　but　no　decision　was　arrived　at。　
And　no　wonder！　for　by　the　falsehoods；　pretences；　and　arts　of　
Eccius　the　whole　business　was　brought　into　such　thorough　
disorder；　confusion；　and　festering　soreness；　that；　whichever　way　
the　sentence　might　lean；　a　greater　conflagration　was　sure　to　
arise；　for　he　was　seeking；　not　after　truth；　but　after　his　own　
credit。　In　this　case　too　I　omitted　nothing　which　it　was　right　
that　I　should　do。

I　confess　that　on　this　occasion　no　small　part　of　the　corruptions　
of　Rome　came　to　light；　but；　if　there　was　any　offence　in　this；　it　
was　the　fault　of　Eccius；　who；　in　taking　on　him　a　burden　beyond　
his　strength；　and　in　furiously　aiming　at　credit　for　himself；　
unveiled　to　the　whole　world　the　disgrace　of　Rome。

Here　is　that　enemy　of　yours；　Leo；　or　rather　of　your　Court；　by　his　
example　alone　we　may　learn　that　an　enemy　is　not　more　baneful　than　
a　flatterer。　For　what　did　he　bring　about　by　his　flattery；　except　
evils　which　no　king　could　have　brought　about？　At　this　day　the　
name　of　the　Court　of　Rome　stinks　in　the　nostrils　of　the　world；　
the　papal　authority　is　growing　weak；　and　its　notorious　ignorance　
is　evil　spoken　of。　We　should　hear　none　of　these　things；　if　Eccius　
had　not　disturbed　the　plans　of　Miltitz　and　myself　for　peace。　He　
feels　this　clearly　enough　himself　in　the　indignation　he　shows；　
too　late　and　in　vain；　against　the　publication　of　my　books。　He　
ought　to　have　reflected　on　this　at　the　time　when　he　was　all　mad　
for　renown；　and　was　seeking　in　your　cause　nothing　but　his　own　
objects；　and　that　with　the　greatest　peril　to　you。　The　foolish　man　
hoped　that；　from　fear　of　your　name；　I　should　yield　and　keep　
silence；　for　I　do　not　think　he　presumed　on　his　talents　and　
learning。　Now；　when　he　sees　that　I　am　very　confident　and　speak　
aloud；　he　repents　too　late　of　his　rashness；　and　seesif　indeed　
he　does　see　itthat　there　is　One　in　heaven　who　resists　the　
proud；　and　humbles　the　presumptuous。

Since　then　we　were　bringing　about　by　this　disputation　nothing　but　
the　greater　confusion　of　the　cause　of　Rome；　Charles　Miltitz　for　
the　third　time　addressed　the　Fathers　of　the　Order；　assembled　in　
chapter；　and　sought　their　advice　for　the　settlement　of　the　case；　
as　being　now　in　a　most　troubled　and　perilous　state。　Since；　by　the　
favour　of　God；　there　was　no　hope　of　proceeding　against　me　by　
force；　some　of　the　more　noted　of　their　number　were　sent　to　me；　
and　begged　me　at　least　to　show　respect　to　your　person　and　to　
vindicate　in　a　humble　letter　both　your　innocence　and　my　own。　They　
said　that　the　affair　was　not　as　yet　in　a　position　of　extreme　
hopelessness；　if　Leo　X。；　in　his　inborn　kindliness；　would　put　his　
hand　to　it。　On　this　I；　who　have　always　offered　and　wished　for　
peace；　in　order　that　I　might　devote　myself　to　calmer　and　more　
useful　pursuits；　and　who　for　this　very　purpose　have　acted　with　so　
much　spirit　and　vehemence；　in　order　to　put　down　by　the　strength　
and　impetuosity　of　my　words；　as　well　as　of　my　feelings；　men　whom　
I　saw　to　be　very　far　from　equal　to　myselfI；　I　say；　not　only　
gladly　yielded；　but　even　accepted　it　with　joy　and　gratitude；　as　
the　greatest　kindness　and　benefit；　if　you　should　think　it　right　
to　satisfy　my　hopes。

Thus　I　come；　most　blessed　Father；　and　in　all　abasement　beseech　
you　to　put　to　your　hand；　if　it　is　possible；　and　impose　a　curb　to　
those　flatterers　who　are　enemies　of　peace；　while　they　pretend　
peace。　But　there　is　no　reason；　most　blessed　Father；　why　any　one　
should　assume　that　I　am　to　utter　a　recantation；　unless　he　prefers　
to　involve　the　case　in　still　greater　confusion。　Moreover；　I　
cannot　bear　with　laws　for　the　interpretation　of　the　word　of　God；　
since　the　word　of　God；　which　teaches　liberty　in　all　other　things；　
ought　not　to　be　bound。　Saving　these　two　things；　there　is　nothing　
which　I　am　not　able；　and　most　heartily　willing；　to　do　or　to　
suffer。　I　hate　contention；　I　will　challenge　no　one；　in　return　I　
wish　not　to　be　challenged；　but；　being　challenged；　I　will　not　be　
dumb　in　the　cause　of　Christ　my　Master。　For　your　Blessedness　will　
be　able　by　one　short　and　easy　word　to　call　these　controversies　
before　you　and　suppress　them；　and　to　impose　silence　and　peace　on　
both　sidesa　word　which　I　have　ever　longed　to　hear。

Therefore；　Leo；　my　Father；　beware　of　listening　to　those　sirens　
who　make　you　out　to　be　not　simply　a　man；　but　partly　a　god；　so　
that　you　can　command　and　require　whatever　you　will。　It　will　not　
happen　so；　nor　will　you　prevail。　You　are　the　servant　of　servants；　
and　more　than　any　other　man；　in　a　most　pitiable　and　perilous　
position。　Let　not　those　men　deceive　you　who　pretend　that　you　are　
lord　of　the　world；　who　will　not　allow　any　one　to　be　a　Christian　
without　your　authority；　who　babble　of　your　having　power　over　
heaven；　hell；　and　purgatory。　These　men　are　your　enemies　and　are　
seeking　your　soul　to　destroy　it；　as　Isaiah　says；　〃My　people；　they　
that　call　thee　blessed　are　themselves　deceiving　thee。〃　They　are　
in　error　who　raise　you　above　councils　and　the　universal　Church；　
they　are　in　error　who　attribute　to　you　alone　the　right　of　
interpreting　Scripture。　All　these　men　are　seeking　to　set　up　their　
own　impieties　in　the　Church　under　your　name；　and　alas！　Satan　has　
gained　much　through　them　in　the　time　of　your　predecessors。

In　brief；　trust　not　in　any　who　exalt　you；　but　in　those　who　
humiliate　you。　For　this　is　the　judgment　of　God：　〃He　hath　cast　
down　the　mighty　from　their　seat；　and　hath　exalted　the　humble。〃　
See　how　unlike　Christ　was　to　His　successors；　though　all　will　have　
it　that　they　are　His　vicars。　I　fear　that　in　truth　very　many　of　
them　have　been　in　too　serious　a　sense　His　vicars；　for　a　vicar　
represents　a　prince　who　is　absent。　Now　if　a　pontiff　rules　while　
Christ　is　absent　and　does　not　dwell　in　his　heart；　what　else　is　he　
but　a　vicar　of　Christ？　And　then　what　is　that　Church　but　a　
multitude　without　Christ？　What　indeed　is　such　a　vicar　but　
antichrist　and　an　idol？　How　much　more　rightly　did　the　Apostles　
speak；　who　call　themselves　servants　of　a　present　Christ；　not　the　
vicars　of　an　absent　one！

Perhaps　I　am　shamelessly　bold　in　seeming　to　teach　so　great　a　
head；　by　whom　all　men　ought　to　be　taught；　and　from　whom；　as　those　
plagues　of　yours　boast；　the　thrones　of　judges　receive　their　
sentence；　but　I　imitate　St。　Bernard　in　his　book　concerning　
Considerations　addressed　to　Eugenius；　a　book　which　ought　to　be　
known　by　heart　by　every　pontiff。　I　do　this；　not　from　any　desire　
to　teach；　but　as　a　duty；　from　that　simple　and　faithful　solicitude　
which　teaches　us　to　be　anxious　for　all　that　is　safe　for　our　
neighbours；　and　does　not　allow　considerations　of　worthiness　or　
unworthiness　to　be　entertained；　being　intent　only　on　the　dangers　
or　advantage　of　others。　For　since　I　know　that　your　Blessedness　is　
driven　and　tossed　by　the　waves　at　Rome；　so　that　the　depths　of　the　
sea　press　on　you　with　infinite　perils；　and　that　you　are　labouring　
under　such　a　condition　of　misery　that　you　need　even　the　least　
help　from　any　the　least　brother；　I　do　not　seem　to　myself　to　be　
acting　unsuitably　if　I　forget　your　majesty　till　I　shall　have　
fulfilled　the　office　of　charity。　I　will　not　flatter　in　so　serious　
and　perilous　a　matter；　and　if　in　this　you　do　not　see　that　I　am　
your　friend　and　most　thoroughly　your　subject；　there　is　One　to　see　
and　judge。

In　fine；　that　I　may　not　approach　you　empty…handed；　blessed　
Father；　I　bring　with　me　this　little　treatise；　published　under　
your　name；　as　a　good　omen　of　the　establishment　of　peace　and　of　
good　hope。　By　this　you　may　perceive　in　what　pursuits　I　should　
prefer　and　be　able　to　occupy　myself　to　more　profit；　if　I　were　
allowed；　or　had　been　hitherto　allowed；　by　your　impious　
flatterers。　It　is　a　small　matter；　if　you　look　to　its　exterior；　
but；　unless　I　mistake；　it　is　a　summary　of　the　Christian　life　put　
together　in　small　compass；　if　you　apprehend　its　meaning。　I；　in　my　
poverty；　have　no　other　present　to　make　you；　nor　do　you　need　
anything　else　than　to　be　enriched　by　a　spiritual　gift。　I　commend　
myself　to　your　Paternity　and　Blessedness；　whom　may　the　Lord　Jesus　
preserve　for　ever。　Amen。

Wittenberg；　6th　September；　1520。


CONCERNING　CHRISTIAN　LIBERTY

Christian　faith　has　appeared　to　many　an　easy　thing；　nay；　not　a　
few　even　reckon　it　among　the　social　virtues；　as　it　were；　and　this　
they　do　because　they　have　not　made　proof　of　it　experimentally；　
and　have　never　tasted　of　what　efficacy　it　is。　For　it　is　not　
possible　for　any　man　to　write　well　about　it；　or　to　understand　
well　what　is　rightly　written；　who　has　not　at　some　time　tasted　of　
its　spirit；　under　the　pressure　of　tribulation；　while　he　who　has　
tasted　of　it；　even　to　a　very　small　extent；　can　never　write；　
speak；　think；　or　hear　about　it　sufficiently。　For　it　is　a　living　
fountain；　springing　up　into　eternal　life；　as　Christ　calls　it　in　
John　iv。

Now；　though　I　cannot　boast　of　my　abundance；　and　though　I　know　how　
poorly　I　am　furnished；　yet　I　hope　that；　after　having　been　vexed　
by　various　temptations；　I　have　attained　some　little　drop　of　
faith；　and　that　I　can　speak　of　this　matter；　if　not　with　more　
elegance；　certainly　with　more　solidity；　than　those　literal　and　
too　subtle　disputants　who　have　hitherto　discoursed　upon　it　
without　understanding　their　own　words。　That　I　may　open　then　an　
easier　way　for　the　ignorantfor　these　alone　I　am　trying　to　
serveI　first　lay　down　these　two　pr