— “If any one shall contend, that that which is most excellent in the nature of man, is nothing else but “flesh;” that is, that it is impious, I will agree with him, when he shall have proved his assertion by testimonies from the Holy Scripture?” —
You have here Isaiah, who cries with a loud voice that the people, devoid of the Spirit of the Lord, is “flesh;” although you will not understand him thus. You have also your own confession, where you said, (though unwittingly perhaps), that the wisdom of the Greeks was “grass,” or the glory of grass; which is the same thing as saying, it was “flesh.” — Unless you mean to say, that the wisdom of the Greeks did not pertain to reason, or to the EGEMONICON, as you say, that is, the principal part of man. If, therefore, you will not deign to listen to me, listen to yourself; where, being caught in the powerful trap of truth, you speak the truth.
You have moreover the testimony of John, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John iii. 6). You have, I say, this passage, which makes it evidently manifest, that what is not born of the Spirit, is flesh: for if it be not so, the distinction of Christ could not subsist, who divides all men into two distinct divisions, “flesh” and “spirit.” This passage you floutingly pass by, as if it did not give you the information you want, and betake yourself somewhere else, as usual; just dropping as you go along an observation, that John is here saying, that those who believe are born of God, and are made the sons of God, nay, that they are gods, and new creatures. You pay no regard, therefore, to the conclusion that is to be drawn from this division, but merely tell us at your ease, what persons are on one side of the division: thus confidently relying upon your rhetorical maneuver, as though there were no one likely to discover an evasion and dissimulation so subtlely managed.
Sect. CXIX. — IT is difficult to refrain from concluding, that you are, in this passage, crafty and double-dealing. For he who treats of the Scriptures with that prevarication and hypocrisy which you practice in treating of them, may have face enough to pretend, that he is not as yet fully acquainted with the Scriptures, and is willing to be taught; when, at the same time, he wills nothing less, and merely prates thus, in order to cast a reproach upon the all-clear light of the Scriptures, and to cover with the best cloak his determinate perseverance in his own opinions. Thus the Jews, even to this day, pretend, that what Christ, the Apostles, and the whole church have taught, is not to be proved by the Scriptures. The papists too pretend, that they do not yet fully understand the Scriptures; although the very stones speak aloud the truth. But perhaps you are waiting for a passage to be produced from the Scriptures, which shall contain these letters and syllables, ‘The principal part of man is flesh:’ or, ‘That which is most excellent in man is flesh:’ otherwise, you will declare yourself an invincible victor. Just as though the Jews should require, that a portion be produced from the prophets, which shall consist of these letters, ‘Jesus the son of the carpenter, who was born of the Virgin Mary in Bethlehem, is the Messiah the Son of God!’
Here, where you are closely put to it by a plain sentence, you challenge us to produce letters and syllables. In another place, where you are overcome both by the sentence and by the letters too, you have recourse to ‘tropes,’ to ‘difficulties,’ and to ‘sound interpretations.’ And there is no place, in which you do not invent something whereby to contradict the Scriptures. At one time, you fly to the interpretations of the Fathers: at another, to absurdities of Reason: and when neither of these will serve your turn, you dwell on that which is irrelevant or contingent: yet with an especial care, that you are not caught by the passage immediately in point. But what shall I call you? Proteus is not half a Proteus compared with you! Yet after all you cannot get off. What victories did the Arians boast of, because these syllables and letters, HOMOOUSIOS, were not to be found in the Scriptures? Considering it nothing to the purpose, that the same thing could be most effectually proved in other words. But whether or not this be a sign of a good, (not to say pious,) mind, and a mind desiring to be taught, let impiety or iniquity itself be judge.
Take your victory, then; while we, as the vanquished confess, that these characters and syllables, ‘That, which is most excellent in man is nothing but flesh,’ is not to be found in the Scriptures. But just behold what a victory you have gained, when we most abundantly prove, that though it is not found in the Scriptures, that one detached portion, or ‘that which is most excellent,’ or the ‘principal part,’ of man is flesh, but that the whole of man is flesh! And not only so, but that the whole people is flesh! And further still, that the whole human race is flesh! For Christ saith, “That which is born of the flesh is flesh.” Do you here set about your difficulty-solving, your trope-inventing, and searching for the interpretations of the Fathers; or, turning quite another way, enter upon a dissertation on the Trojan war, in order to avoid seeing and hearing this passage now adduced.
We do not believe only, but we see and experience, that the whole human race is “born of the flesh;” and therefore, we are compelled to believe upon the word of Christ, that which we do not see; that the whole human race “is flesh.” Do we now then give the Sophists any room to doubt and dispute, whether or not the principal (egemonica) part of man be comprehended in the whole man, in the whole people, in the whole race of men? We know, however, that in the whole human race, both the body and soul are comprehended, together with all their powers and works, with all their vices and virtues, with all their wisdom and folly, with all their righteousness and unrighteousness! All things are “flesh;” because, all things savour of the flesh, that is, of their own; and are, as Paul saith, Without the glory of God, and the Spirit of God! (Rom. iii. 23; viii. 5-9).
Sect. CXX. — AND as to your saying— “Yet every affection of man is not flesh. There is an affection called, soul: there is an affection called, spirit: by which, we aspire to what is meritoriously good, as the philosophers aspired: who taught, that we should rather die a thousand deaths than commit one base action, even though we were assured that men would never know it, and that God would pardon it.” —
I answer: He who believes nothing certainly, may easily believe and say any thing. I will not ask you, but let your friend Lucian ask you, whether you can bring forward any one out of the whole human race, let him be two-fold or seven-fold greater than Socrates himself, who ever performed this of which you speak, and which you say they taught. Why then do you thus babble in vanities of words? Could they ever aspire to that which is meritoriously good, who did not even know what good is?
If I should ask you for some of the brightest examples of your meritorious good, you would say, perhaps, that it was meritoriously good when men died for their country, for their wives and children, and for their parents; or when they refrained from lying, or from treachery; or when they endured exquisite torments, as did Q. Scevola, M. Regulus, and others. But what can you point out in all those men, but an external shew of works. For did you ever see their hearts? Nay, it was manifest from the very appearance of their works, that they did all these things for their own glory; so much so, that they were not even ashamed to confess, and to boast, that they sought their own glory. For the Romans, according to their own testimonies, did whatever they did of virtue or valour, from a thirst after glory. The same did the Greeks, the same did the Jews, the same do all the race of men.
But though this be meritoriously good before men, yet, before God, nothing is less meritoriously good than all this; nay, it is most impious, and the greatest of sacrilege; because, they did it not for the glory of God, nor that they might glorify God, but with the most impious of all robbery. For as they were robbing God of His glory and taking it to themselves, they never were farther from meritorious good, never more base, than when they were shining in their most exalted virtues. How could they do what they did for the glory of God, when they neither knew God nor His glory? Not, however, because it did not appear, but because the “flesh” did not permit them to
see the glory of God, from their fury and madness after their own glory. This, therefore, is that right-ruling ‘spirit,’ that ‘principal part of man, which aspires to what is meritoriously good’ — it is a plunderer of the divine glory, and an usurper of the divine Majesty! and then the most so, when men are at the highest of their meritorious good, and the most glittering in their brightest virtues! Deny, therefore, if you can, that these are “flesh” and carried away by an impious affection.
But I do not believe, that the Diatribe can be so much offended at the expression, where man is said to be, either “flesh” or “spirit;” because a Latin would here say, Man is either carnal or spiritual. For this particularity, as well as many others, must be granted to the Hebrew tongue, that when it says, Man is “flesh” or “spirit,” its signification is the same as ours is, when we say, Man is carnal or spiritual. The same signification which the Latins also convey, when they say, ‘The wolf is destructive to the folds,’ ‘Moisture is favourable to the young corn:’ or when they say, ‘This fellow is iniquity and evil itself.’ So also the Holy Scripture, by a force of expression, calls man “flesh;” that is, carnality itself; because it savours too much of, nay, of nothing but, those things which are of the flesh: and “spirit,” because he savours of, seeks, does, and can endure, nothing but those things which are of the spirit.
Unless, perhaps, the Diatribe should still make this remaining query. — Supposing the whole of man to be “flesh,” and that which is most excellent in man to be called “flesh,” must therefore that which is called “flesh” be at once called ungodly? — I call him ungodly who is without the Spirit of God. For the Scripture saith, that the Spirit was therefore given, that He might justify the ungodly. And as Christ makes a distinction between the spirit and the flesh, saying, “That which is born of the flesh is flesh,” and adds, that that which is born of the flesh “cannot see the kingdom of God” (John iii. 3-6), it evidently follows, that whatsoever is flesh is ungodly, under the wrath of God, and a stranger to the kingdom of God. And if it be a stranger to the kingdom of God, it necessarily follows, that it is under the kingdom and spirit of Satan. For there is no medium between the kingdom of God and the kingdom of Satan; they are mutually and eternally opposed to each other.
These are the arguments that prove, that the most exalted virtues among the nations, the highest perfections of the philosophers, and the greatest excellencies among men, appear indeed, in the sight of men, to be meritoriously virtuous and good, and are so called; but that, in the sight of God, they are in truth “flesh,” and subservient to the kingdom of Satan: that is, ungodly, sacrilegious, and, in every respect, evil!
Sect. CXXI. — BUT pray let us suppose the sentiment of the Diatribe to stand good— ‘that every affection is not “flesh;” that is, ungodly; but is that which is called good and sound spirit.’ — Only observe what absurdity must hence follow; not only with respect to human reason, but with respect to the Christian religion, and the most important Articles of Faith. For if that which is most excellent in man be not ungodly, nor utterly depraved, nor damnable, but that which is flesh only, that is the grosser and viler affections, what sort of a Redeemer shall we make Christ? Shall we rate the price of His blood so low as to say, that it redeemed that part of man only which is the most vile, and that the most excellent part of man has power to work its own salvation, and does not want Christ? Henceforth then, I must preach Christ as the Redeemer, not of the whole man, but of his vilest part; that is, of his flesh; but that the man himself is his own redeemer, in his better part!
Have it, therefore, which way you will. If the better part of man be sound, it does not want Christ as a Redeemer. And if it does not want Christ, it triumphs in a glory above that of Christ: for it takes care of the redemption of the better part itself, whereas Christ only takes care of that of the vile part. And then, moreover, the kingdom of Satan will come to nothing at all, for it will reign only in the viler part of man, because the man himself will rule over the better part.
So that, by this doctrine of yours, concerning ‘the principal part of man,’ it will come to pass, that man will be exalted above Christ and the devil both: that is, he will be made God of gods, and Lord of lords! — Where is now that ‘probable opinion’ which asserted ‘that “Free-will” cannot will any thing good?’ It here contends, ‘that it is a principal part, meritoriously good, and sound; and that, it does not even want Christ, but can do more than God Himself and the devil can do, put together!
I say this, that you may again see, how eminently perilous a matter it is to attempt sacred and divine things, without the Spirit of God, in the temerity of human reason. If, therefore, Christ be the Lamb of God that taketh away the sins of the world, it follows, that the whole world is under sin, damnation, and the devil. Hence your distinction between the principal parts, and the parts not principal, profits you nothing: for the world, signifies men, savouring of nothing but the things of the world, throughout all their faculties.
Sect. CXXII.— “IF the whole man, (says the Diatribe) even when regenerated by faith, is nothing else but “flesh,” where is the “spirit” born of the Spirit? Where is the child of God? Where is the new-creature? I want information upon these points.” — Thus the Diatribe
Where now! Where now! my very dear friend, Diatribe! What dream now! You demand to be informed, how the “spirit” born of the Spirit can be “flesh.” Oh how elated, how secure of victory do you insultingly put this question to me, as though it were impossible for me to stand my ground here. — All this while, you are abusing the authority of the Ancients: for they say ‘that there are certain seeds of good implanted in the minds of men. But, however, whether you use, or whether abuse, the authority of the Ancients, it is all one to me: you will see by and by what you believe, when you believe men prating out of their own brain, without the Word of God. Though perhaps your care about religion does not give you much concern, as to what any one believes; since you so easily believe men, without at all regarding, whether or not that which they say be certain or uncertain in the sight of God. And I also wish to be informed, when I ever taught that, with which you so freely and publicly charge me. Who would be so mad as to say, that he who is “born of the Spirit,” is nothing but “flesh?”
I make a manifest distinction between “flesh” and “spirit,” as things that directly militate against each other; and I say, according to the divine oracles, that the man who is not regenerated by faith “is flesh;” but I say, that he who is thus regenerated; is no longer flesh, excepting as to the remnants of the flesh, which war against the first fruits of the Spirit received. Nor do I suppose you wish to attempt to charge me, invidiously, with any thing wrong here; if you do, there is no charge that you could more iniquitously bring against me.
But you either understand nothing of my side of the subject, or else you find yourself unequal to the magnitude of the cause; by which you are, perhaps, so overwhelmed and confounded, that you do not rightly know what you say against me, or for yourself. For where you declare it to be your belief, upon the authority of the ancients, ‘that there are certain seeds of good implanted in the minds of men, you must surely quite forget yourself; because, you before asserted, ‘that “Free-will” cannot will any thing good.’ And how ‘cannot will any thing good,’ and ‘certain seeds of good’ can stand in harmony together, I know not. Thus am I perpetually compelled to remind you of the subject-design with which you set out; from which you with perpetual forgetfulness depart, and take up something contrary to your professed purpose.
Sect. CXXIII. — ANOTHER passage is that of Jeremiah x. 23, “I know, O Lord, that the way of man is not in himself: it is not in man that walketh to direct his steps.” — This passage (says the Diatribe) rather applies “to the events of prosperity, than to the power of Free-will.” —
Here again the Diatribe, with its usual audacity, introduces a gloss according to its own pleasure, as though the Scripture were fully under its control. But in order
to any one’s considering the sense and intent of the prophet, what need was there for the opinion of a man of so great authority! — Erasmus says so! it is enough! it must be so! If this liberty of glossing as they lust, be permitted the adversaries, what point is there which they might not carry? Let therefore Erasmus shew us the validity of this gloss from the scope of the context, and we will believe him.
I, however, will shew from the scope of the context, that the prophet, when he saw that he taught the ungodly with so much earnestness in vain, was at once convinced, that his word could avail nothing unless God should teach them within; and that, therefore, it was not in man to hear the Word of God, and to will good. Seeing this judgment of God, he was alarmed, and asks of God that He would correct him, but with judgment, if he had need to be corrected; and that he might not be given up to His divine wrath with the ungodly, whom he suffered to be hardened and to remain in unbelief.
But let us suppose that the passage is to be understood concerning the events of adversity and prosperity, what will you say, if this gloss should go most directly to overthrow “Free-will?” This new evasion is invented, indeed, that ignorant and lazy deceivers may consider it satisfactory. The same which they also had in view who invented that evasion, ‘the necessity of the consequence.’ And so drawn away are they by these newly-invented terms, that they do not see that they are, by these evasions, ten-fold more effectually entangled and caught than they would have been without them. — As in the present instance: if the event of these things which are temporal, and over which man, Gen. i. 26-30, was constituted lord, be not in our own power, how, I pray you, can that heavenly thing, the grace of God, which depends on the will of God alone, be in our own power? Can that endeavour of “Free-will” attain unto eternal salvation, which is not able to retain a farthing or a hair of the head? When we have no power to obtain the creature, shall it be said that we have power to obtain the Creator? What madness is this! The endeavouring of man, therefore, unto good or unto evil, when applied to events, is a thousandfold more enormous; because, he is in both much more deceived, and has much less liberty, than he has in striving after money, or glory, or pleasure. What an excellent evasion is this gloss, then, which denies the liberty of man in trifling and created events, and preaches it up in the greatest and divine events? This is as if one should say, Codrus is not able to pay a groat, but he is able to pay thousands of thousands of pounds! I am astonished that the Diatribe, having all along so inveighed against that tenet of Wycliffe, ‘that all things take place of necessity,’ should now itself grant, that events come upon us of necessity.
Collected Works of Martin Luther Page 430
