Thus, the Diatribe is perpetually arguing against itself, as often as it attempts to argue against me. For God alone by His Spirit works in us both merit and reward, but He makes known and declares each, by His external Word, to the whole world; to the intent that, His power and glory and our impotency and vileness might be proclaimed even among the wicked, the unbelieving, and the ignorant, although those alone who fear God receive these things into their heart, and keep them faithfully; the rest despise them.
Sect. LXXIII. - IT would be too tedious to repeat here each imperative passage which the Diatribe enumerates out of the New Testament, always tacking to them her own conclusions, and vainly arguing, that those things which are so said are ‘to no purpose,’ are ‘superfluous,’ are ‘coldly useless,’ are ‘ridiculous,’ are ‘nothing at all,’ if the will be not free. And I have already repeatedly observed, even to disgust, that nothing whatever is effected by such arguments; and that if any thing be proved, the whole of “Free-will” is proved. And this is nothing less than overthrowing the Diatribe altogether; seeing that, it set out to prove such a “Free-will” as cannot of itself do good, but serves sin; and then goes on to prove such a “Free-will” as can do all things; thus, throughout, forgetting and not knowing itself.
It is mere cavillation where it makes these remarks - “By their fruits, saith the Lord, ‘ye shall know them.’ (Matt. vii. 16, 20.) He calls works fruits, and He calls them ours, but they are not ours if all things be done by necessity.” -
I pray you, are not those things most rightly called ours, which we did not indeed make ourselves, but which we received from others? Why should not those works be called ours, which God has given unto us by His Spirit? Shall we then not call Christ ours, because we did not make Him, but only received Him? Again: if we made all those things which are called ours - therefore, we made our own eyes, we made our own hands, we made our own feet: unless you mean to say, that our eyes, our hands, and our feet are not called our own! Nay, “What have we that we did not receive,” saith Paul. (1 Cor. iv. 7.) Shall we then say, that those things are either not ours, or else we made them ourselves? But suppose they are called our fruits because we made them, where then remain grace and the Spirit? - Nor does He say, “By their fruits, which are in a certain small part their own, ye shall know them.” This cavillation rather is ridiculous, superfluous, to no purpose, coldly useless, nay, absurd and detestable, by which the holy words of God are defiled and profaned.
In the same way also is that saying of Christ upon the cross trifled with, “Father, forgive them, for they know not what they do.” (Luke xxiii. 34.) Here, where some assertion might have been expected which should make for “Free-will,” recourse is again had to conclusions - “How much more rightly (says the Diatribe) would He have excused them on this ground - because they have not a Free-will, nor can they if they willed it, do otherwise.” -
No! nor is that “Free-will” which ‘cannot will any thing good,’ concerning which we are disputing, proved by this conclusion either; but that “Free-will” is proved by it which can do all things; concerning which no one disputes, to except the Pelagians.
Here, where Christ openly saith, “they know not what they do,” does He not testify that they could not will good? For how can you will that which you do not know? You certainly cannot desire that of which you know nothing! What more forcible can be advanced against “Free-will”, than that it is such a thing of nought, that it not only cannot will good, but cannot even know what evil it does, and what good is? Is there then any obscurity in this saying, “they know not what they do?” What is there remaining in the Scriptures which may not, upon the authority of the Diatribe, declare for “Free-will,” since this word of Christ is made to declare for it, which is so clearly and so directly against it? In the same easy way any one might affirm that this word declares for “Free-will” - “And the earth was without form and void:” (Gen. i. 2.) or this, “And God rested on the seventh day:” (Gen. ii. 2,) or any word of the same kind. Then, indeed, the Scriptures; would be obscure and ambiguous, nay, would be nothing at all. But to dare to make use of the Scriptures in this way, argues a mind that is in a signal manner, a contemner both of God and man, and that deserves no forbearance whatever.
Sect. LXXIV. - AGAIN the Diatribe receives that word of John i. 12, “To them gave He power to become the sons of God,” thus - “How can there be power given unto them, to become the sons of God, if there be no liberty in our will?” -
This word also, is a hammer that beats down “Free-will,” as is nearly the whole of the evangelist John, and yet, even this is brought forward in support of “Free-will.” Let us, I pray you, just took into this word. John is not speaking concerning any work of man, either great or small but concerning the very renewal and transformation of the old man who is a son of the devil, into the new man who is a son of God. This man is merely passive (as the term is used), nor does he do any thing, but is wholly made: and John is speaking of being made: he saith we are made the sons of God by a power given unto us from above, not by the power of “Free-will” inherent in ourselves.
Whereas, our friend Diatribe here concludes, that “Free-will” is of so much power, that it makes us the sons of God; if not, it is prepared to aver, that the word of John is ridiculous and stands coldly useless. But who ever so exalted “Freewill” as to assign unto it the power of making us the sons of God, especially such a “Free-will as cannot even will good, which “Free-will” it is that the Diatribe has taken upon itself to establish? But let this conclusion be gone after the rest which have been so often repeated; by which, nothing else is proved, if any thing be proved at all, than that which the Diatribe denies - that “Free-will” can do all things.
The meaning of John is this. - That by the coming of Christ into the world by His Gospel, by which grace was offered, but not works required, a full opportunity was given to all men of becoming the sons of God, if they would believe. But as
to this willing and this believing on His name, as “Free-will” never knew it nor thought of it before, so much less could it then do it of its own power. For how could reason then think that faith in Jesus as the Son of God and man was necessary, when even at this day it could neither receive nor believe it, though the whole Creation should cry out together - there is a certain person who is both God and man! Nay it is rather offended at such a saying, as Paul affirms. (1 Cor. i. 17-31.) so far is it from possibility that it should either will it, or believe it.
John, therefore, is preaching, not the power of “Free-will,” but the riches of the kingdom of God offered to the world by the Gospel; and signifying at the same time, how few there are who receive it; that is, from the enmity of the “Free-will” against it; the power of which is nothing else than this: - Satan reigning over it and causing it to reject grace, and the Spirit which fulfils the law. So excellently do its ‘endeavour’ and ‘desire’ avail unto the fulfilling of the law.
But we shall hereafter shew more fully what a thunderbolt this passage of John is against “Freewill.” Yet I am not a little astonished that passages which make so signally and so forcibly against “Free-will” are brought forward by the Diatribe in support of “Free-will;” whose stupidity is such, that it makes no distinction whatever between the promises, and the words of the law: for it most ridiculously sets up “Free-will” by the words of the law, and far more absurdly still confirms it by the words of the promise. But how this absurdity is, may be immediately solved, if it be but considered with what an unconcerned and contemptuous mind the Diatribe is here disputing: With whom, it matters not, whether grace stand or fall, whether “Free-will” lie prostrate or sit in state, if it can but, by words of vanity, serve the turn of tyrants, to the odium of the cause!
Sect. LXXV. - AFTER this, it comes to Paul also, the most determined enemy to “Free-will,” and even he is dragged in to confirm “Free-will;” “Or despisest thou the riches of His goodness, and patience, and long-suffering, not knowing tha
t the goodness of God leadeth to repentance?” - (Rom. ii. 4.) - “How (says the Diatribe) can the despising of the commandment be imputed where there is not a Free-will? How can God invite to repentance, who is the author of impenitence? How can the damnation be just, where the judge compels unto evil doing?” -
I answer: Let the Diatribe see to these questions itself. What are they unto us! The Diatribe said according to that ‘probable opinion.’ ‘that “Free-will” cannot will good, and is of necessity compelled to serve sin.’ How, therefore, can the despising of the commandment be charged on the will, if it cannot will good, and has no liberty, but is necessarily compelled to the service of sin? How can God invite to repentance who is the author of the reason why it cannot repent, while it leaves, or does not give grace to, that, which cannot of itself will good? How can the damnation be just, where the judge, by taking away his aid, compels the wicked man to be left in his wickedness who cannot of his own power do otherwise?
All these conclusions therefore recoil back upon the head of the Diatribe. Or, if they prove any thing, as I said, they prove that “Free-will” can do all things: which, however, is denied by the Diatribe and by all. Thus these conclusions of reason torment the Diatribe, throughout all the passages of Scripture: seeing that, it must appear ridiculous and coldly useless, to enforce and exact with so much vehemence, when there is no one to be found who can perform: for the apostle’s intent is, by means of these threats, to bring the impious and proud to a knowledge of themselves and of their impotency, that he might prepare them for grace when humbled by the knowledge of sin.
And what need is there to speak of, singly, all those parts which are brought forward out of Paul, seeing that, they are only a collection of imperative or conditional passages, or of those by which Paul exhorts Christians to the fruits of faith? Whereas the Diatribe, by its appended conclusions, forms to itself a power of “Free-will,” such and so great, which can, without grace, do all things which Paul in his exhortations prescribes. Christians, however, are not led by “Free-will,” but by the Spirit of God (Rom. viii. 14): and to be led, is not to lead, but to be impelled, as a saw or an axe is impelled by a carpenter.
And that no one might doubt whether or not Luther asserted things so absurd, the Diatribe recites his own words; which, indeed, I acknowledge. For I confess that that article of Wycliffe, ‘all things take place from necessity, that is, from the immutable will of God, and our will is not compelled indeed, but it cannot of itself do good,’ was falsely condemned by the Council of Constance, or that conspiracy or cabal rather. Nay the Diatribe itself defends the same together with me, while it asserts, ‘that Free-will cannot by its own power will any thing good,’ and that, it of necessity serves sin: although in furnishing this defence, it all the while designs the direct contrary.
Suffice it to have spoken thus in reply to the FIRST PART of the Diatribe, in which it has endeavoured to establish “Free-will.” Let us now consider the latter part in which our arguments are refuted, that is, those by which “Free-will” is utterly overthrown. - Here you will see, what the smoke of man can do, against the thunder and lightning of God!
DISCUSSION: SECOND PART.
SECT. LXXVI. — THE Diatribe, having thus first cited numberless passages of Scripture, as it were a most formidable army in support of “Free-will,” in order that it might inspire courage into the confessors and martyrs, the men saints and women saints on the side of “Free-will,” and strike terror into all the fearful and trembling deniers of, and transgressors against “Free-will,” imagines to itself a poor contemptible handful only standing up to oppose “Free-will:” and therefore it brings forward no more than two Scriptures, which seem to be more prominent than the rest, to stand up on their side: intent only upon slaughter, and that, to be executed without much trouble. The one of these passages is from Exod. ix. 13, “The Lord hardened the heart of Pharaoh:” the other is from Malachi i. 2-3, “Jacob have I loved, but Esau have I hated.” Paul has explained at large both these passages in the Romans ix. 11-17. But, according to the judgment of the Diatribe, what a detestable and useless discussion has he made of it! So that, did not the Holy Spirit know a little something of rhetoric, there would be some danger, lest, being broken at the outset by such an artfully managed show of contempt, he should despair of his cause, and openly yield to “Free-will” before the sound of the trumpet for the battle. But, however, I, as a recruit taken into the rear of those two passages, will display the forces on our side. Although, where the state of the battle is such, that one can put to flight ten thousand, there is no need of forces. If therefore, one passage shall defeat “Free-will,” its numberless forces will profit it nothing.
Sect. LXXVII. — IN this part of the discussion, then, the Diatribe has found out a new way of eluding the most clear passages: that is, it will have that there is, in the most simple and clear passages, a trope. And as, before, when speaking in defence of “Free-will,” it eluded all the imperative and conditional sentences of the law by means of conclusions tacked, and similitudes added to them; so now, where it designs to speak against us, it twists all the words of the divine promise and declaration just which way it pleases, by means of a trope which it has invented; thus, being everywhere an incomprehensible Proteus! Nay, it demands with a haughty brow, that this permission should be granted it, saying, that we ourselves, when pressed closely, are accustomed to get off by means of invented tropes: as in these instances:— “On which thou wilt, stretch forth thine hand:” (Ex. viii. 5,) that is, grace shall extend thine hand on which it will. “Make you a new heart:” (Ezek. xviii. 31,) that is, grace shall make you a new heart: and the like. It seems, therefore, an indignity offered, that Luther should be allowed to give forth an interpretation so forced and twisted, and that it should not be far more allowable to follow the interpretations of the most approved doctors.
You see then, that here, the contention is not for the text itself, no, nor for conclusions and similitudes, but for tropes and interpretations. When then shall we ever have any plain and pure text, without tropes and conclusions, either for or against “Free-will?” Has the Scriptures no such texts anywhere? And shall the cause of “Freewill” remain for ever in doubt, like a reed shaken with the wind, as being that which can be supported by no certain text, but which stands upon conclusions and tropes only, introduced by men mutually disagreeing with each other?
But let our sentiment rather be this: — that neither conclusion nor trope is to be admitted into the Scriptures, unless the evident strife of the particulars, or the absurdity of any particular as militating against an article of faith, require it: but, that the simple, pure, and natural meaning of the words is to be adhered to, which is according to the rules of grammar, and to that common use of speech which God has given unto men. For if every one be allowed, according to his own lust, to invent conclusions and tropes in the Scriptures, what will the whole Scripture together be, but a reed shaken with the wind, or a kind of Vertumnus? Then, in truth, nothing could, to a certainty, be determined on or proved concerning any one article of faith, which you might not subject to cavillation by means of some trope. But every trope ought to be avoided as the most deadly poison, which is not absolutely required by the Scriptures itself.
See what happened to that trope-inventor, Origen, in expounding the Scriptures. What just occasion did he give the calumniator Porphery, to say, ‘those who favour Origen, can be no great friends to Hieronymus.’ What happened to the Arians by means of that trope, according to which, they made Christ God nominally? What happened in our own times to those new prophets concerning the words of Christ, “This is my body?” One invented a trope in the word “this,” another in the word “is,” another in the word “body.” I have therefore observed this: — that all heresies and errors in the Scriptures, have not arisen from the simplicity of the words, as is the general report throughout the world, but from men not attending to the simplicity of the words, and hatching tropes and conclusions out of th
eir own brain.
For example. “On which soever thou wilt, stretch forth thine hand.” I, as far as I can remember, never put upon these words so violent an interpretation, as to say, ‘grace shall extend thine hand on which soever it will:’ “Make yourselves a new heart,” ‘that is, grace shall make you a new heart, and the like;’ although the Diatribe traduces me thus in a public work, from being so carried away with, and illuded by its own tropes and conclusions, that it knows not what it says about any thing. But I said this: — that by the words, ‘stretch forth thine hand,’ simply taken as they are, without tropes or conclusions, nothing else is signified than what is required of us in the stretching forth of our hand, and what we ought to do; according to the nature of an imperative expression, with grammarians, and in the common use of speech.
But the Diatribe, not attending to this simplicity of the word, but with violence adducing conclusions and tropes, interprets the words thus:— “Stretch forth thine hand;” that is, thou art able by thine own power to stretch forth thine hand. “Make you a new heart,” that is, ye are able to make a new heart. ‘Believe in Christ,’ that is, ye are able to believe in Christ. So that, with it, what is spoken imperatively, and what is spoken indicatively, is the same thing; or else, it is prepared to aver, that the Scripture is ridiculous and to no purpose. And these interpretations, which no grammarian will bear, must not be called, in Theologians, violent or invented, but the productions of the most approved doctors received by so many ages.
Collected Works of Martin Luther Page 422