When, therefore, Erasmus lightly and ridiculously says of John the Evangelist, ‘that he merely scolds babes,’ he is to be adjudged immediately a disciple of Epicurus or Democritus, and to be addressed thus - Learn to speak of Majesty with more reverence. Some noted jesters have, indeed, sometimes spoken of princes thus irreverently, and fool-like, but not always with impunity. But if any one else of a sound mind and judgment had done the same, he might, perhaps, have lost his head, for the crime of insulted majesty.
Thus, when Erasmus says, ‘Peter addresses Christ as Man, and says nothing of His Divinity,’ he is to be condemned of Arianism and heresy: because, he could have omitted this insidious observation altogether, in a matter where the divine Majesty is eminently concerned, or have spoken more reverently: for the words plainly imply, that the Arians do not like that Christ should be called God, but consider it better that He should be called man only. And how conveniently soever they may be interpreted in favour of the Divinity of Christ; yet, as they stand and are read according to their plain meaning, especially since their author is suspicious, they offend Christian minds: because, they have not one plain meaning, and may be more easily understood to favour the Arians, than the orthodox.
Hence Jerome, writing of the Arians of his time who taught in the same artful way, says, ‘Their priests say one thing, and their people understand another.’ In like manner, there was no necessity for observing to Christians on that passage, that Peter did not call Christ, God; though in truth he did not omit to call Christ, God. Nor is it enough to pretend, ‘that he called Him man only, on account of the common multitude:’ for though he did call Him Man, yet, he did not therefore omit to call Him God, except that he did not pronounce these three letters, GOD: but this Erasmus rigidly deems was necessary: by so doing, however, he does nothing here, as well as in every other place, but lay snares, without any cause whatever, to entrap the inexperienced, and to render our religion suspicious.
That Carpisian, whoever he was, justly condemns him as a favourer of the Arians in his preface to Hilary, where he has said, ‘We dare to call the Holy Spirit, God, which the ancients did not dare to do.’ And when, having been faithfully admonished, he ought to have acknowledged his high-flown figures of speech, and his Arianisms, and to have corrected them, he not only did not do that, but even inveighed against the admonition, as a calumny proceeding from Satan, and laughed at the Divinity twofold more than ever - such a confidence has he in his pliability of speech, and his circumlocutive evasions. Nevertheless, he very seriously confesses the Trinity, and would not by any means whatever be thought to deny the Trinity of the God-head, but only wishes to say, that the curiosity (which he afterwards requests will be ‘conveniently interpreted’ diligence) of the moderns, has received and dared many things from the Scriptures which the ancients dared not. — As though the Christian religion rested on the authority of men: (for this is what he would persuade us to.) And what is this, but considering all religion together to be a mere fable!
Here, although the Carpisian be in many things of no weight whatever, and ever an enemy to Luther, yet Erasmus, from an unheard-of pride, thinks all men together to be mere stocks and stones; who neither understand any subject, nor see through the meaning of any words. Read that observation of his, and say, if you do not discover the incarnate devil! This observation fixes in me a determination (let others do as they please) not to believe Erasmus, even if he should openly confess in plain words, — that Christ is God. But I would address to him that sophistical saying of Chrysippus, ‘If you lie, you lie even when you speak the truth.’ For what need was there, if he in verity believed that the Holy Spirit is God, to say, ‘We dare to call the Holy Spirit, God, which the ancients did not dare to do?’ What need was there to use this vertible word ‘dare,’ that it might apply both to the praise and dispraise of these same moderns, when we received this doctrine from the ancients, and did not ‘dare’ to receive it first?
But however, it is a stark lie, to say, that the ancients did not first ‘dare’ to call the Holy Spirit, God: — unless by ancients, according to one of his very beautiful figures of speech, he means Democritus and Epicurus: or unless, he means God, materially, that is, these three letters, GOD! But to what purpose is all this hateful manoeuvering, but to make of a gnat an elephant, as a stumbling-block to the unexperienced, and to intimate, that the Christian religion is a nothing it all! and that, for no other reason, than because these three Letters, GOD, are not written in every place, where he considers they ought to have been written!
In the same manner his fathers, the Arians, made numberless quibbles, because these letters HOMOUSIOS, and INNASCIBILIS, were not found in the Sacred Writings: considering it nothing to the purpose, that the same thing could be solidly proved in substance. And where the name God was written, they were ready with their gloss to elude the truth, by contending, that it did not mean God in reality, but God by appellation. So that, you can do nothing with these vipers, whether you speak to them by the Scriptures, or without the Scriptures.
This is the way of the malice of Satan. When he cannot deny the fact, he turns to demanding certain particular terms, which he himself prescribes. And thus the devil himself may say, even to Christ - Although Thou speakest the truth, yet since Thou dost not speak it in the terms which I think requisite, Thou sayest nothing at all: and I wish the truth to be spoken in no words whatever. — This is like Marcolfus, who wished to be hung upon a tree chosen by himself, and yet wished to choose no tree at all. But of this elsewhere, if the Lord shall give me leisure, and length of life. For it is my determination to leave behind me my true and faithful testimony concerning Erasmus: and thus, to expose Luther to be bitten and stung by these vipers, but not to be utterly torn in pieces and destroyed! —
I now return to my observation upon my liberty which I have asserted; giving it as my sentiments, that the tyranny of Erasmus which he would exercise by means of circumlocutive evasions, is not to be borne, but that he is to be judged openly, out of his own mouth. Where he speaks as an Arian, let him be judged an Arian; where he speaks as a Lucian, let him be judged a Lucian; where he speaks as a Gentile, let him be judged a Gentile; unless he repent and cease to defend such ways of expressing himself.
For instance. In one of his epistles on the Incarnation of the Son of God, he uses a most abominable term, calling it ‘the intercourse of God with the Virgin’ — here he is to be judged, a horrible blasphemer of God and the Virgin! Nor does it make him at all better, his afterwards expounding ‘intercourse’ as applying to the form of the Christian doctrine. Why did he not speak of the form of Christian doctrine? For he well knew, that by this word, ‘intercourse,’ Christians could not but be greatly offended — and let him be judged ungodly who would not be offended at a term so abominably obscene in a matter so sacred: knowing that, an ambiguous expression of such a nature, is always taken in its worst sense, even though we be not ignorant, that the term may have another meaning. If it take place from inadvertency, it may be pardoned: if from design and willfulness, it is to be condemned, as I said, without mercy. For to hold a doctrine of faith is arduous, and a divine work, even when delivered in proper, evident, and certain words. How then shall it be held, if it be delivered in ambiguous, doubtful, and oblique words!
St. Augustine says, ‘philosophers ought to speak freely on difficult points, fearing no offence: but we (says he) must speak to a certain rule.’ And therefore, he blames the use of the term fortune, or fate, both in himself and others. For even though the person may by fortune mean the divine mind, the agent of all things, from which nature is known to be distinctly different, and thus may not think impiously, yet, says he, ‘Let him hold his sentiment, but correct his expression.’
And even to suppose that Augustine did not say this, and never had any certain rule according to which he expressed himself, yet nature will tell us, that every profession, sacred as well as profane, uses certain terms of its own, and avoids all ambiguities. For even
common tradesmen, either reprove or condemn, or hold up to ridicule, the man who speaks of his own trade in the technical terms (as they are called) peculiar to the trade of another. With how much greater force will this apply to things sacred, where certain salvation, or eternal perdition is the consequence, and where all must be taught in certain and proper terms! Let us, if we must do it, trifle with ambiguities in other things that are of no moment, as nuts, apples, pence, and other things which are the toys of children and of fools: but in religion, and weighty matters of state, let us shun, with all possible care, an ambiguity, as we would shun death or the devil!
Our king of ambiguity, however, sits upon his ambiguous throne in security, and destroys us stupid Christians with a double destruction. First, it is his will, and it is a great pleasure to him, to offend us by his ambiguous words: and indeed he would not like it, if we stupid blocks were not offended. And next, when he sees that we are offended, and have run against his insidious figures of speech, and begin to exclaim against him, he then begins to triumph and rejoice that the desired prey has been caught in his snares. For now, having found an opportunity of displaying his rhetoric, he rushes upon us with all his powers and all his noise, tearing us, flogging us, crucifying us, and sending us farther than hell itself; saying, that we have understood his words calumniously, virulently, satanically; (using the worst terms he can find;) whereas, he never meant them to be so understood.
In the exercise of this wonderful tyranny, (and who would think that this Madam ambiguity could make so much ado, or who could suppose that any one would be so great a madman as to have so much confidence in a vain figure of speech?) he not only compels us to put up with his all-free prerogative of using ambiguities, but binds us down to the necessity of keeping silence. He plainly designs all the while, and wishes us to be offended, that he, and his herd of Epicureans with him, may have a laugh at us as fools: but on the other hand, he does not like to hear that we are offended, lest it should appear that we are true Christians. Thus must we suffer wounds without number, and yet, not utter a groan or a sigh!
We Christians, however, who are to judge, not meats and drinks only, but angels and the whole world, and who actually judge, even now, not only do not bear with this tyranny of ambiguities, but on the contrary, oppose to it our liberty of pronouncing a two-fold condemnation. The first is, as I have already observed, we condemn all the ambiguous expressions of Erasmus, and interpret them against himself: as Christ saith, “Out of thine own mouth will I judge thee, thou wicked servant.” Again, “By thine own words shalt thou be condemned: for wherefore hast thou spoken against thine own soul?” “Thy blood be upon thine own head.” The second condemnation is, we condemn and curse again and again his glosses and ‘convenient interpretations,’ by which, he not only does not correct his ungodly expressions, but even defends them: that is, he laughs at us twice as much in his after interpretations, as he does in his first expressions.
For example: He says, that by ‘the intercourse of God with the Virgin’ he does not mean a common intercourse, but another kind of marriage between God and the Virgin, where the angel Gabriel is the bridegroom, and the Holy Spirit performs the act of consummation. Only observe what this fellow, by his interpretation, would have us to hear and understand Christ to be. And he says these things, that he might defend the filthiness and obscenity of his expression in the face of offended Christians, and laugh at them all the while; and thus, he forces upon us this offensive term, when he knows very well, that this mystery of the most holy Incarnation, cannot be explained to the mind of man by all the obscene and ambiguous words of the whole world: but how it is understood by the Epicureans, I dare not, for horror, imagine. Why do we not call the conversation of God with Moses and the other prophets, ‘intercourse’ also, and make the angels bridegrooms, and the Holy Spirit the consummator of the act, or make of it something still more obscene? Moreover, here is the impious idea of sex introduced, to perfect this monstrous derision of saying, that God had ‘intercourse with the Virgin;’ — in order that, the whole might be made a fable, like that wherein Mars is said to have had intercourse with Rhea, and Jupiter with Semele; and that Christianity might be reduced to a level with one of the fabulous stories of old, and men represented as fools and pitiable madmen for believing such a story to be serious and true, not considering what turpitudes and obscenities were the objects of their faith and worship! And therefore, Christians, that stupid set of creatures, were to be admonished by means of figures like these, to begin to doubt, and then, from doubting to depart from the faith; that thus, religion might be utterly destroyed before any one could be aware of it.
This is the verification of that parable, Matt. xiii. where the enemy is represented as sowing tares in the night, and going his way. Thus, we Christians are sleeping in security: and even if we were not sleeping, those bewitching Syrens, by their honey of speech, would soon lull us to sleep, and bring a cloud of night over our eyes. In the meantime, are sown those tares of figurative and insidious words: and yet when Sacramentarians, Donatists, Arians, Anabaptists, Epicureans, &c. are sprung up, we ask — How is it that our Lord’s field hath tares? They, however, who have sown them, are gone away; that is, they so paint and set themselves off by their ‘convenient interpretations,’ and withdraw themselves from sight, that they seem as if they had sown nothing but wheat. Thus the enemy slides away, and is off in safety, and crowned with honour and applause, and appears to be a friend, when he is in truth the greatest of enemies. This is the way with the strange woman, Prov. xxx. who, “when she has eaten, wipeth her mouth, and saith, I have done no wickedness!”
Thus have I replied to your letter, my friend Armsdorff, though perhaps I have been too long and tedious. But I wished to shew you, why I judged it best not to answer Erasmus any farther. I am moreover abundantly engaged in teaching, confirming, correcting, and governing my flock. And my work of translating the Bible, alone requires the devotion of my whole time: from which work, Satan with all his might endeavours to withdraw me, as he has done upon former occasions; that be might get me to leave the best things, to follow after those which are nothing but vain and empty vapours. For my Bondage of the Will proves to you how difficult a task it is to cope with that proteus Erasmus, on account of his vertibility and slipperiness of speech; in which alone is all his confidence. He never remains in one position, but, with the deepest craft, evades every blow, and is like an irritated hornet.
Whereas, miserable I, am compelled to stand my ground in one position, and that upon unequal ground, as “a sign to be spoken against.” For whatever Luther writes, is condemned before ten years are at an end. Luther is the only one who writes from envy, from pride, from bitterness, and in a word, at the instigation of Satan himself; but all who write against him, write under the influence of the Holy Spirit!
Before my time, it required a great to-do, and an enormous expense, to canonize a dead monk. But now, there is no easier way for canonizing even living Neroes and Caligulas, than the declaration of hatred against Luther. Only let a man hate and bravely curse Luther, and that, immediately, makes him a saint, equal almost to our holy Lord, the servant of the servants of God. But who could ever believe that hatred against Luther would be attended with so much power and advantage? It fills the coffers of very beggars; nay, it introduces obscure moles and bats to the favour of princes and of kings; it procures prebendaries and dignities; it procures bishoprics; it procures the reputation of wisdom and of learning to the most consummate asses; it procures to petty teachers of grammar, the authority of writing books; nay, it procures the crown of victory and of glory, eternal in the heavens! Nay, happy are all who hate Luther, for they obtain, by that one vile and easy service, those great and mighty things, which none of the most excellent of men could ever obtain with all their wisdom and their virtues; no, not even Christ himself, with all His own miracles, and the miracles of His apostles and all His saints!
Thus are the Scriptures fulfilled. — Blessed are
ye who persecute Luther, for yours is the kingdom of heaven! Blessed are ye who curse and say all manner of evil against Luther; rejoice and be exceeding glad in that day, for great is your reward in heaven; for so persecuted they the apostles, the holy bishops, John Huss, and others who were before Luther! — Wherefore, I feel more and more persuaded, that I shall act rightly by answering Erasmus no farther: but I will leave my testimony concerning him, even for his own sake, that he might hereafter be unburdened from that concern which, as he complains, is completely death to him: viz., that he is commonly called a Lutheran. But, as Christ liveth, they do him a great injury who call him a Lutheran, and I will defend him against his enemies for I can bear a true and faithful testimony, that he is no Lutheran, but Erasmus himself!
And if I could have my will, Erasmus should be exploded from our schools altogether: for if he be not pernicious, he is certainly useless: because he, in truth, discusses and teaches nothing. Nor is it at all advisable to accustom Christian youth to the diction of Erasmus: for they will learn to speak and think of nothing with gravity and seriousness, but only to laugh at all men as babblers and vain-talkers. In a word, they will learn nothing, but to play the fool! And from this levity and vanity they will, by, degrees, grow tired of religion, till at last they will abhor and profane it! Let him be left to the Papists only, who are worthy of such an apostle, and whose lips relish his dainties!
May our Lord Jesus Christ, whom, according to my faith, Peter did not omit to call GOD; by whose power I know, and am persuaded, that I have often been delivered from death, and by faith in whom I have undertaken and hitherto accomplished all these things which excite the wonder even of my enemies; may this same Jesus guard and deliver us unto the end — for He is the Lord our God! — To whom alone, with the Father and the Holy Spirit, be glory for ever and ever! Amen!
Collected Works of Martin Luther Page 440
