The Diatribe is perpetually setting before us such a man, who either can do what is commanded, or at least knows that he cannot do it. Whereas, no such man is to be found. If there were such an one, then indeed, either impossibilities would be ridiculously commanded, or the Spirit of Christ would be in vain.
The Scripture, however, sets forth such a man, who is not only bound, miserable, captive, sick, and dead, but who, by the operation of his lord, Satan, to his other miseries, adds that of blindness: so that he believes he is free, happy, at liberty, powerful, whole, and alive. For Satan well knows that if men knew their own misery he could retain no one of them in his kingdom: because, it could not be, but that God would immediately pity and succour their known misery and calamity: seeing that, He is with so much praise set forth, throughout the whole Scripture as, being near unto the contrite in heart, that Isaiah lxi. 1-3, testifies, that Christ was sent “to preach the Gospel to the poor, and to heal the broken hearted.”
Wherefore, the work of Satan is, so to hold men, that they come not to know their misery, but that they presume that they can do all things which are enjoined. But the work of Moses the legislator is the contrary, even that by the law he might discover to man his misery, in order that he might prepare him, thus bruised and confounded with the knowledge of himself, for grace, and might send him to Christ to be saved. Wherefore, the office of the law is not ridiculous, but above all things serious and necessary.
Those therefore who thus far understand these things, understand clearly at the same time, that the Diatribe, by the whole string of its arguments effects nothing whatever; that it collects nothing from the Scriptures but imperative passages, when it understands, neither what they mean nor wherefore they are spoken; and that, moreover, by the appendages of its conclusions and carnal similitudes it mixes up such a mighty mass of flesh, that it asserts and proves more than it ever intended, and argues against itself. So that there were no need to pursue particulars any further, for the whole is solved by one solution, seeing that the whole depends on one argument. But however, that it may be drowned in the same profusion in which it attempted to drown me, I will proceed to touch upon a few particulars more.
Sect. LIX. - THERE is that of Isaiah i. 19., “If ye be willing and obedient, ye shall eat the fat of the land:” - ‘Where, (according to the judgment of the Diatribe,) if there be no liberty of the will, it would have been more consistent, had it been said, If I will, if I will not.’
The answer to this may be plainly found in what has been said before. Moreover, what consistency would there then have been, had it been said, ‘If I will, ye shall eat the fat of the land?’ Does the Diatribe from its so highly exalted wisdom imagine, that the fat of the land can be eaten contrary to the will of God? Or, that it is a rare and new thing, that we do not receive of the fat of the land but by the will of God.
So also, that of Isaiah xxx. 21. “If ye will inquire, inquire ye: return, come.” - “To what purpose is it (saith the Diatribe) to exhort those who are not in any degree in their own power? It is just like saying to one bound in chains, Move thyself to this place.” -
Nay, I reply, to what purpose is it to cite passages which of themselves prove nothing, and which, by the appendage of your conclusion, that is, by the perversion of their sense, ascribe all unto “Free-will,” when a certain endeavour only was to be ascribed unto it, and to be proved?
- “The same may be said (you observe) concerning that of Isaiah xlv. 20. “Assemble yourselves and come.” “Turn ye unto me and ye shall be saved.” And that also of Isaiah lii. 1-2. “Awake! awake!” “shake thyself from the dust,” “loose the bands of thy neck.” And that of Jeremiah xv. 19. “If thou wilt turn, then will I turn thee; and if thou shalt separate the precious from the vile, thou shalt be as My mouth.” And Malachi more evidently still, indicates the endeavour of “Free-will” and the grace that is prepared for him who endeavours, “Turn ye unto Me, saith the Lord of hosts, and I will turn unto you, saith the Lord.’ (Mal. iii. 7.)
Sect. LX. - IN these passages, our friend Diatribe makes no distinction whatever, between the voice of the Law and the voice of the Gospel: because, forsooth, it is so blind and so ignorant, that it knows not what is the Law and what is the Gospel. For out of all the passages from Isaiah, it produces no one word of the law, save this, ‘If thou wilt;’ all the rest is Gospel, by which, as the word of offered grace, the bruised and afflicted are called unto consolation. Whereas, the Diatribe makes them the words of the law. But, I pray thee, tell me, what can that man do in theological matters, and the Sacred Writings, who has not even gone so far as to know what is Law and what is Gospel, or, who, if he does know, condemns the observance of the distinction between them? Such an one must confound all things, heaven with hell, and life with death; and will never labour to know any thing of Christ. Concerning which, I shall put my friend Diatribe a little in remembrance, in what follows.
Look then, first, at that of Jeremiah and Malachi “If thou wilt turn, then will I turn thee:” and, “turn ye unto me, and I will turn unto you.” Does it then follow from “turn ye” - therefore, ye are able to turn? Does it follow also from “Love the Lord thy God with all thy heart” - therefore, thou art able to love with all thine heart? If these arguments stand good, what do they conclude, but that “Free-will” needs not the grace of God, but can do all things of its own power? And then, how much more right would it be that the words should be received as they stand - ‘If thou shalt turn, then will I also turn thee?’ That is; - if thou shalt cease from sinning, I also will cease from punishing; and if thou shalt be converted and live well, I also will do well unto thee in turning away thy captivity and thy evils. But even in this way, it does not follow, that man can turn by his own power, nor do the words imply this; but they simply say, “If thou wilt turn;” by which, a man is admonished of what he ought to do. And when he has thus known and seen what he ought to do but cannot do, he would ask how he is to do it, were it not for that Leviathan of the Diatribe (that is, that appendage, and conclusion it has here tacked on) which comes in and between and says, - ‘therefore, if man cannot turn of his own power, “turn ye” is spoken in vain:’ But, of what nature all such conclusion is, and what it amounts to, has been already fully shewn.
It must, however, be a certain stupor or lethargy which can hold, that the power of “Free-will” is confirmed by these words “turn ye,” “if thou wilt turn,” and the like, and does not see, that for the same reason, it must be confirmed by this Scripture also, “Thou shalt love the Lord thy God with all thine heart,” seeing that, the meaning of Him who commands and requires is the same in both instances. For the loving of God, is not less required than our conversion, and the keeping of all the commandments; because, the loving of God is our real conversion. And yet, no one attempts to prove “Free-will” from that command ‘to love,’ although from those words “if thou wilt,” “if thou wilt hear,” “turn ye”, and the like, all attempt to prove it. If therefore from that word, “love the Lord thy God with all thy heart,” it does not follow that “Free-will” is any thing or can do anything, it is certain that it neither follows from these words, “if thou wilt,” “if thou wilt hear,” “turn ye,” and the like, which either require less, or require with less force of importance, than these words “Love God!” “Love the Lord!”
Whatever, therefore, is said against drawing a conclusion in support of “Free-will” from this word “love God,” the same must be said against drawing a conclusion in support of “Free-will” from every other word of command or requirement. For, if by the command ‘to love,’ the nature of the law only be shewn, and what we ought to do, but not the power of the will or what we can do, but rather, what we cannot do, the same is shewn by all the other Scriptures of requirement. For it is well known, that even the schoolmen, except the Scotinians and moderns, assert, that man cannot love God with all his heart. Therefore, neither can he perform any one of the other precepts, for all the rest, according to the t
estimony of Christ, hang on this one. Hence, by the testimony even of the doctors of the schools, this remains as a settled conclusion: - that the words of the law do not prove the power of “Free-will,” but shew what we ought to do, and what we cannot do.
Sect. LXI. - BUT our friend Diatribe, proceeding to still greater lengths of inconsiderateness, not only infers from that passage of Malachi iii. 7., “turn ye unto me,” an indicative sense, but also, goes on with zeal to prove therefrom, the endeavour of “Free-will,” and the grace prepared for the person endeavouring.
Here, at last, it makes mention of the endeavour and by a new kind of grammar, ‘to turn,’ signifies, with it, the same thing as ‘to endeavour:’ so that the sense is, “turn ye unto me,” that is, endeavour ye to turn; “and I will turn unto you,” that is, I will endeavour to turn unto you: so that, at last, it attributes an endeavour even unto God, and perhaps, would have grace to be prepared for Him upon His endeavouring: for if turning signify endeavouring in one place, why not in every place?
Again, it says, that from Jeremiah xv. 19., “If thou shalt separate the precious from the vile,” not the endeavour only, but the liberty of choosing is proved; which, before, it declared was ‘lost,’ and changed into a ‘necessity of serving sin.’ You see, therefore, that in handling the Scriptures the Diatribe has a “Free-will” with a witness: so that, with it, words of the same kind are compelled to prove endeavour in one place, and liberty in another, just as the turn suits.
But, to away with vanities, the word TURN is used in the Scriptures in a twofold sense, the one legal, the other evangelical. In the legal sense, it is the voice of the exactor and commander, which requires, not an endeavour, but a change in the whole life. In this sense Jeremiah frequently uses it, saying, “Turn ye now every one of you from his evil way:” and, “Turn ye unto the Lord:” in which, he involves the requirement of all the commandments; as is sufficiently evident. In the evangelical sense, it is the voice of the divine consolation and promise, by which nothing is demanded of us, but in which the grace of God is offered unto us. Of this kind is that of Psalm cxxvi. 1, “When the Lord shall turn again the captivity of Zion;” and that of Psalm cxvi. 7, “Turn again into thy rest, O my soul.” Hence, Malachi, in a very brief compendium, has set forth the preaching both of the law and of grace. It is the whole sum of the law, where he saith, “Turn ye unto me;” and it is grace, where he saith, “I will turn unto you.” Wherefore, as much as “Free-will” is proved from this word, “Love the Lord,” or from any other word of particular law, just so much is it proved from this word of summary law,
“TURN YE.” It becomes a wise reader of the Scriptures, therefore, to observe what are words of the law and what are words of grace, that he might not be involved in confusion like the unclean Sophists, and like this sleepily-yawning Diatribe.
Sect. LXII. NOW observe, in what way the Diatribe handles that single passage in Ezekiel xviii. 23, “As I live, saith the Lord, I desire not the death of a sinner, but rather that he should turn from his wickedness and live.” In the first place - “if (it says) the expressions “shall turn away,” “hath done,” “hath committed,” be so often repeated in this chapter, where are they who deny that man can do any thing?” -
Only remark, I pray, the excellent conclusion! It set out to prove the endeavour and the desire of “Free-will,” and now it proves the whole work, that all things are fulfilled by “Free-will! “Where now, I pray, are those who need grace and the Holy Spirit? For it pertly argues thus: saying, ‘Ezekiel says, “If the wicked man shall turn away, and shall do righteousness and judgment, he shall live.” Therefore, the wicked man does that immediately and can do it.’ Whereas Ezekiel is signifying, what ought to be done, but the Diatribe understands it as being done, and having been done. Thus teaching us, by a new kind of grammar, that ought to be is the same as having been, being exacted the same as being performed, and being required the same as being rendered.
And then, that voice of the all-sweet Gospel, “I desire not the death of a sinner,” &c., it perverts thus: - “Would the righteous Lord deplore that death of His people which He Himself wrought in them? If, therefore, He wills not our death, it certainly is to be laid to the charge of our own will, if we perish. For, what can you lay to the charge of Him, who can do nothing either of good or evil?”
It was upon this same string that Pelagius harped long ago, when he attributed to “Free-will” not a desire nor an endeavour only, but the power of doing and fulfilling all things. For as I have said before, these conclusions prove that power, if they prove any thing; so that, they make with equal, nay with more force against the Diatribe which denies that power of “Free-will,” and which attempts to establish the endeavour only, than they do, against us who deny “Free-will” altogether. - But, to say nothing of the ignorance of the Diatribe, let us speak to the subject.
It is the Gospel voice, and the sweetest consolation to miserable sinners, where Ezekiel saith, “I desire not the death of a sinner, but rather, that he should be converted and live,” and it is in all respects like unto that of Psalm xxx. 5.; “For His wrath is but for a moment, in His willingness is life.” And that of Psalm xxxvi. 7., “How sweet is thy loving-kindness, O God.” Also, “For I am merciful,” And that of Christ, (Matt. xi. 28.) “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” And also that of Exodus xx. 6, “I will shew mercy unto thousands of them that love me.”
And what is more than half of the Holy Scripture, but mere promises of grace, by which, mercy, life, peace, and salvation, are extended from God unto men? And what else is the whole word of promise but this: - “I desire not the death of a sinner?” Is not His saying, “I am merciful,” the same as saying, I am not angry, I am unwilling to punish, I desire not your death, My will is to pardon, My will is to spare? And if there were not these divine promises standing, by which consciences, afflicted with a sense of sin and terrified at the fear of death and judgment might be raised up, what place would there be for pardon or for hope! What sinner would not sink in despair! But as “Free-will” is not proved from any of the other words of mercy, of promise, and of comfort, so neither is it from this: - “I desire not the death of a sinner,” &c.
But our friend Diatribe, again making no distinction between the words of the law, and the words of the promise, makes this passage of Ezekiel the voice of the law, and expounds it thus: - “I desire not the death of a sinner:” that is, I desire not that he should sin unto death, or should become a sinner guilty of death; but rather, that he should be converted from sin, if he have committed any, and thus live. For if it do not expound the passage thus, it will make nothing to its purpose. But this is utterly to destroy and take away that most sweet place of Ezekiel, “I desire not the death.” If we in our blindness will read and understand the Scriptures thus, what wonder if they be ‘obscure and ambiguous.’ Whereas God does not say, “I desire not the sin of man, but, I desire not the death of a sinner,” which manifestly shews that He is speaking of the punishment of sin, of which the sinner has a sense on account of his sin, that is, of the fear of death; and that He is raising up and comforting the sinner lying under this affliction and desperation, that He might not “break the bruised reed nor quench the smoking flax,” but raise him to the hope of pardon and salvation, in order that he might be further converted, that is, by the conversion unto salvation from the fear of death, and that he might live, that is, might be in peace and rejoice in a good conscience.
And this is also to be observed, that as the voice of the law is not pronounced but upon those who neither feel nor know their sins, as Paul saith, “By the law is the knowledge of sin;” (Rom. iii. 20,) so, the word of grace does not come but unto those, who, feeling their sins, are distressed and exercised with desperation. Therefore, in all the words of the law, you will find sin to be implied while it shews what we ought to do; as on the contrary, in all the words of the promise, you will find the evil to be implied under which t
he sinners, or those who are raised up, labour: as here, “I desire not the death of a sinner,” clearly points out the death and the sinner, both the evil itself which is felt, and the sinner himself who feels it. But by this, ‘Love God with all thine heart,’ is shewn what good we ought to do, not what evil we feel, in order that we might know, how far we are from doing good.
Sect. LXIII. - NOTHING, therefore, could be more absurdly adduced in support of “Free-will” than this passage of Ezekiel, nay, it makes with all possible force directly against “Free-will.” For it is here shewn, in what state “Free-will” is, and what it can do under the knowledge of sin, and in turning itself from it: - that is, that it can only go on to worse, and add to its sins desperation and impenitency, unless God soon come in to help, and to call back, and raise up by the word of promise. For the concern of God in promising grace to recall and raise up the sinner, is itself an argument sufficiently great and conclusive, that “Free-will,” of itself, cannot but go on to worse, and (as the Scripture saith) ‘fall down to hell:’ unless, indeed, you imagine that God is such a trifler, that He pours forth so great an abundance of the words of promise, not from any necessity of them unto our salvation, but from a mere delight in loquacity! Wherefore, you see, that not only all the words of law stand against “Free-will,” but also, that all the words of the promise utterly confute it; that is, that, the whole Scripture makes directly against it.
Hence, you see, this word, “I desire not the death of a sinner,” does nothing else but preach and offer divine mercy to the world, which none receive with joy and gratitude but those who are distressed and exercised with the fears of death, for they are they in whom the law has now done its office, that is, in bringing them to the knowledge of sin. But they who have not yet experienced the office of the law, who do not yet know their sin nor feel the fears of death, despise the mercy promised in that word.
Collected Works of Martin Luther Page 419
