The same also I observe concerning the Spirit. If you can produce one out of all the assertors of “Free-will,” who ever had a strength of mind and affection, even in the smallest degree, so as, in the name and by virtue of “Free-will,” to be able to disregard one farthing, or to be willing to be without one farthing, or to bear one word or sign of injury, (I do not speak of the stoical contempt of riches, life, and fame,) again, the palm of victory shall be yours, and we, as the vanquished, will willingly pass under the spear. And these proofs you, who with such trumpeting mouths sound forth the power of “Free-will,” are bound to produce before us. Or else, again, you will appear to be striving to give establishment to a nothing: or to be acting like him, who sat to see a play in an empty theatre.
Sect. XXX. — BUT I will easily prove to you the contrary of all this:- that such holy men as you boast of, whenever they approach God, either to pray or to do, approach Him, utterly forgetful of their own “Free-will” and despairing of themselves, crying unto Him for pure grace only, feeling at the same time that they deserve everything that is the contrary. In this state was Augustine often; and in the same state was Bernard, when, at the point of death, he said, “I have lost my time, because I have lived wrong.” I do not see, here, that there was any power spoken of which could apply itself unto Grace, but that all power was condemned as being only averse; although those same saints, at the time when they disputed concerning “Free-will,” spoke otherwise. And the same I see has happened unto all, that, when they are engaged in words and disputations, they are one thing; but another, when they come to experience and practice. In the former, they speak differently from what they felt before; in the latter, they feel differently from what they spoke before. But men, good as well as bad, are to be judged of, more from what they feel, than from what they say.
But we will indulge you still further. We will not require miracles, the Spirit, and sanctity. We return to the doctrine itself. We only require this of you: — that you would at least explain to us, what work, what word, what thought, that power of “Free-will” can move, attempt, or perform, in order to apply itself unto grace. For it is not enough to say, there is! there is! there is a certain power of “Free-will!” For what is more easily said than this? Nor does such a way of proceeding become men the most learned, and the most holy, who have been approved by so many ages, but must be called baby-like (as we say in a German proverb.) It must be defined, what that power is, what it can do, in what it is passive, and what takes place. To give you an example (for I shall press you most homely) this is what is required: — Whether that power must pray, or fast, or labour, or chastise the body, or give alms; or what other work of this kind it must do, or attempt. For if it be a power it must do some kind of work. But here you are more dumb than Seriphian frogs and fishes. And how should you give the definition, when, according to your own testimony, you are at an uncertainty about the power itself, at difference among each other, and inconsistent with yourselves? And what must become of the definition, when the thing to be defined has no consistency in itself?
But be it so, that since the time of Plato, you are at length agreed among yourselves concerning the power itself; and that its work may be defined to be praying, or fasting, or something of the same kind, which perhaps, still lies undiscovered in the ideas of Plato. Who shall certify us that such is truth, that it pleases God, and that we are doing right, in safety? Especially when you yourselves assert that there is a human cause which has not the testimony of the Spirit, because of its having been handled by philosophers, and having existed in the world before Christ came, and before the Spirit was sent down from heaven. It is most certain, then, that this doctrine was not sent down from heaven with the Spirit, but sprung from the earth long before: and therefore, there is need of weighty testimony, whereby it may be confirmed to be true and sure.
We will grant, therefore, that we are private individuals and few, and you public characters and many; we ignorant, and you the most learned: we stupid, and you the most acute: we creatures of yesterday, and you older than Deucalion; we never received, and you approved by so many ages; in a word, we sinners, carnal, and dolts, and you awe-striking to the very devils for your sanctity, spirit, and miracles. — Yet allow us the right at least of Turks and Jews, to ask of you that reason for your doctrine, which your favourite Peter has commanded you to give. We ask it of you in the most modest way: that is, we do not require it to be proved by sanctity, by the Spirit, and by miracles, (which however, we could do in our own right, seeing that you yourselves require that of others): nay, we even indulge you so far, as not to require you to produce any example of a work, a word, or a thought, in confirmation of your doctrine but only to explain to us the doctrine itself, and merely to tell us plainly, what you would have to be understood by it, and what the form of it is. If you will not, or cannot do this, then let us at least attempt to set forth an example of it ourselves. For you are as bad as the Pope himself, and his followers, who say, “You are to do as we say, but not to do, as we do.” In the same manner you say, that that power requires a work to be done: and so, we shall be set on to work, while you remain at your ease. But will you not grant us this, that the more you are in numbers, the longer you are in standing, the greater you are, the farther you are on all accounts superior to us, the more disgraceful it is to you, that we, who in every respect are as nothing in your eyes, should desire to learn and practice your doctrine, and that you should not be able to prove it, either by any miracle, or by the killing of a louse, or by any the least motion of the Spirit, or by any the least work of sanctity, nor even to bring forth any example of it, either in work or word? And further, (a thing unheard of before) that you should not be able to tell us plainly of what form the doctrine is, and how it is to be understood? — O excellent teachers of “Free-will!” What are you, now, but “Sound only!” Who now, Erasmus, are they who “boast of the Spirit but shew it not forth?” Who “say only, and then wish men to believe them?” Are not your friends they, who are thus extolled to the skies, and who can say nothing, and yet, boast of, and exact such great things?
We entreat, therefore, you and yours, my friend Erasmus, that you will allow us to stand aloof and tremble with fear, alarmed at the peril of our conscience; or, at least, to wave our assenting to a doctrine, which, as you yourself see, even though you should succeed to the utmost, and all your arguments should be proved and established, is nothing but an empty term, and a sounding of these syllables— ‘There is a power of “Free-will!”’ — There is a power of “Free-will!” — Moreover, it still remains an uncertainty among your own friends themselves, whether it be a term even, or not: for they differ from each other, and are inconsistent with themselves. It is most iniquitous, therefore, nay, the greatest of miseries, that our consciences, which Christ has redeemed by His blood, should be tormented by the ghost of one term, and that, a term which has no certainty in it. And yet, if we should not suffer ourselves to be thus tormented, we should be held as guilty of unheard-of pride, for disregarding so many fathers of so many ages, who have asserted “Free-will.” Whereas, the truth is, as you see from what has been said, they never defined any thing what ever concerning “Free-will”: but the doctrine of “Free-will” is erected under the covering, and upon the basis of their name: of which, nevertheless, they can shew no form, and for which, they can fix no term: and thus they delude the world with a term, that is a lie!
Sect. XXXI. — AND here, Erasmus, I call to your remembrance your own advice. You just now advised— ‘that questions of this kind be omitted; and that, Christ crucified be rather taught, and those things which suffice unto Christian piety’ — but this, we are now seeking after and doing. What are we contending for, but that the simplicity and purity of the Christian doctrine should prevail, and that those things should be left and disregarded, which have been invented, and introduced with it, by men? But you who give this advice, do not act according to it yourself: nay you act contrary to it: you writ
e Diatribes: you exalt the decrees of the Popes: you honour the authority of man: and you try all means to draw us aside into these strange things and contrary to the Holy Scriptures: but you consider not the things that are necessary, how that, by so doing we should corrupt the simplicity and sincerity of the Scriptures, and confound them with the added inventions of men. From which, we plainly discover, that you did not give us that advice, from your heart; and that you write nothing seriously, but take it for granted that you can, by the empty bulls of your words, turn the world as you please. Whereas you turn them no where: for you say nothing whatever but mere contradictions, in all things, and every where. So that he would be most correct, who should call you, the very Proteus himself, or Vertumnus: or should say with Christ, ‘Physician, heal thyself.’— ‘The teacher, whose own faults his ignorance prove, has need to hide his head!’ -
Until, therefore, you shall have proved your affirmative, we stand fast in our negative. And in the judgment, even of all that company of saints of whom you boast, or rather, of the whole world, we dare to say, and we glory in saying, that it is our duty not to admit that which is nothing, and which cannot, to a certainty, be proved what it is. And you must all be possessed of incredible presumption or of madness, to demand that to be admitted by us, for no other reason, than because you, as being many, great, and of long standing, choose to assert that, which you yourselves acknowledge to be nothing. As though it were a conduct becoming Christian teachers, to mock the miserable people, in things pertaining to godliness, with that which is nothing, as if it were a matter that essentially concerned their salvation. Where is that former acumen of the Grecian talent, which heretofore, at least covered lies under some elegant semblage of truth — it now lies in open and naked words! Where is that former dexterously laboured Latinity — it now thus deceives, and is deceived, by one most empty term!
But thus it happens to the senseless, or the malicious readers, of books: all those things which were the infirmities of the fathers or of the saints, they make to be of the highest authority: the fault, therefore, is not in the authors, but in the readers. It is as though one relying on the holiness and the authority of St. Peter, should contend that all that St. Peter ever said was true: and should even attempt to persuade us that it was truth, when, (Matt. xvi. 22.) from the infirmity of the flesh, he advised Christ not to suffer. Or that: where he commanded Christ to depart from him out of the ship. (Luke v. 8.) And many other of those things, for which he was rebuked of Christ.
Men of this sort are like unto them, who, for the sake of ridicule, idly say, that all things that are in the Gospel are not true. And they catch hold of that, (John viii. 48.): where the Jews say unto Christ, “Do we not say well that thou art a Samaritan, and hast a devil?” Or that: “He is guilty of death.” Or that: “We found this fellow perverting our nation, and forbidding to give tribute to Caesar.” These, do the same thing as those assertors of “Free-will,” but for a different end, and not willfully, but from blindness and ignorance; for they, so catch at that which the fathers, falling by the infirmity of the flesh, have said in favour of “Free-will,” that they even oppose it to that which the same fathers have elsewhere, in the power of the Spirit, said against “Free-will”: nay, they so urge and force it, that the better is made to give way to the worse. Hence it comes to pass, that they give authority to the worse expressions, because they fall in with their fleshly mind; and take it from the better, because they make against their fleshly mind.
But why do we not rather select the better? For there are many such in the fathers. — To produce an example. What can be more carnally, nay, what more impiously, sacrilegiously, and blasphemously spoken, than that which Jerome is wont to say— ‘Virginity peoples heaven, and marriage, the earth.’ As though the earth, and not heaven, was intended for the patriarchs, the apostles, and Christian husbands. Or, as though heaven was designed for gentile vestal virgins, who are without Christ. And yet, these things and others of the same kind, the Sophists collect out of the fathers that they may procure unto them authority, carrying all things more by numbers than by judgment. As that disgusting carpenter of Constance did, who lately made that jewel of his, the Stable of Augeas, a present to the public, that there might be a something to cause nausea and vomit in the pious and the learned.
Sect. XXXII. — AND now, while I am making these observations, I will reply to that remark of yours, where you say— ‘that it is not to be believed, that God would overlook an error in His Church for so many ages, and not reveal to any one of His saints that, which we contend for as being the grand essential of the Christian doctrine’ —
In the first place, we do not say that this error was overlooked of God in His Church, or in any one of His Saints. For the Church is ruled by the Spirit of God, and the Saints are led by the Spirit of God. (Rom. viii. 14.) And Christ is with His Church even unto the end of the world. (Matt. xxviii. 20.) And the Church is the pillar and ground of the truth. (I Tim. iii. 15.) These things, I say, we know; for the Creed which we all hold runs thus, “I believe in the holy Catholic Church;’ so that, it is impossible that she can err even in the least article. And even if we should grant, that some of the Elect are held in error through the whole of their life; yet they must, of necessity, return into the way of truth before their death; for Christ says, (John x. 28,) “No one shall pluck them out of My hand.” But this is the labour, this the point — whether it can be proved to a certainty, that those, whom you call the church, were the Church; or, rather, whether, having been in error throughout their whole life, they were at last brought back before death. For this will not easily be proved, if God suffered all those most learned men whom you adduce, to remain in error through so long a series of ages. — Therefore, God suffered His Church to be in error.
But, look at the people of Israel: where, during so many kings and so long a time, not one king is mentioned who never was in error. And under Elijah the Prophet, all the people and every thing that was public among them, had so gone away into idolatry, that he thought that he himself was the only one left: whereas, while the kings, the princes, the prophets, and whatever could be called the people or the Church of God was going to destruction, God was reserving to Himself “seven thousand.” (Rom. xi. 4.) But who could see these or know them to be the people of God? And who, even now, dares to deny that God, under all these great men, (for you make mention of none but men in some high office, or of some great name,) was reserving to Himself a Church among the commonalty, and suffering all those to perish after the example of the kingdom of Israel? For it is peculiar to God, to restrain the elect of Israel, and to slay their fat ones: but, to preserve the refuse and remnant of Israel, (Ps. lxxviii. 31.; Isaiah i. 9., x. 20-22., xi. 11-16.)
What happened under Christ Himself, when all the Apostles were offended at Him, when He was denied and condemned by all the people, and there were only a Joseph, a Nicodemus, and a thief upon the cross preserved? Were they then said to be the people of God? There was, indeed, a people of God remaining, but it was not called the people of God; and that which was so called, was not the people of God. And who knows who are the people of God, when throughout the whole world, from its origin, the state of the church was always such, that those were called the people and saints of God who were not so while others among them, who were as a refuse, and were not called the people and saints of God, were the People and Saints of God? as is manifest in the histories of Cain and Abel, of Ishmael and Isaac, of Esau and Jacob.
Look again at the age of the Arians, when scarcely five catholic bishops were preserved throughout the whole world, and they, driven from their places, while the Arians reigned, every where bearing the public name and office of the church. Nevertheless, under these heretics, Christ preserved His Church: but so, that it was the least thought or considered to be the Church.
Again, shew me, under the kingdom of the Pope, one bishop discharging his office. Shew me one council in which their transactions were, concerning the thing
s pertaining to godliness, and not rather, concerning gowns, dignities, revenues, and other baubles, which they could not say, without being mad, pertained to the Holy Spirit. Nevertheless they are called the church, when all, at least who live as they do, must be reprobates and any thing but the church. And yet, even under them Christ preserved His Church, though it was not called the Church. How many Saints must you imagine those of the inquisition have, for some ages, burnt and killed, as John Huss and others, in whose time, no doubt, there lived many holy men of the same spirit!
Why do you not rather wonder at this, Erasmus, that there ever were, from the beginning of the world, more distinguished talents, greater erudition, more ardent pursuit among the world in general than among Christians or the people of God? As Christ Himself declares, “The children of this world are wiser than the children of light.” (Luke xvi. 8.) What Christian can be compared (to say nothing of the Greeks) with Cicero alone for talents, for erudition, or for indefatigability? What shall we say, then, was the preventive cause that no one of them was able to attain unto grace, who certainly exerted “Free-will” with its utmost powers? Who dares say, that there was no one among them who contended for truth with all his efforts? And yet we must affirm that no one of them all attained unto it. Will you here too say, it is not to be believed, that God would utterly leave so many great men, throughout such a series of ages, and permit them to labour in vain? Certainly, if “Free-will” were any thing, or could do any thing, it must have appeared and wrought something in those men, at least in some one instance. But it availed nothing, nay it always wrought in the contrary direction. Hence by this argument only, it may be sufficiently proved, that “Free-will” is nothing at all, since no proof of it can be produced even from the beginning of the world to the end!
Collected Works of Martin Luther Page 413
