Sect. LXVIII. — ANOTHER passage is that of Matt. xix. 17, "If thou wilt enter into life, keep the commandments." — "With what face, (says the Diatribe,) can "if thou wilt" be said to him who has not a Free-will?' —
To which I reply: — Is, therefore, the will, according to this word of Christ, free? But you wish to prove, that "Free-will" cannot will any thing good; and that, without grace, it of necessity serves sin. With what face, then, do you now make will wholly free?
The same reply will be made to that also — "If thou wilt be perfect," "If any one will come after me," "He that will save his life," "If ye love me," "If Ye shall continue." In a word, as I said before, (to ease the Diatribe's labour in adducing such a load of words) let all the conditional ifs and all the imperative verbs be collected together. — "All these precepts (says the Diatribe) stand coldly useless, if nothing be attributed to the human will. How ill does that conjunctive if accord with mere necessity?" —
I answer: If they stand coldly useless, it is your fault that they stand coldly useless, who, at one time, assert that nothing is to be attributed to "Free-will," while you make "Free-will" unable to will good, and who, on the contrary, here make the same "Free-will" able to will all good; nay, you thus make them to stand as nothing at all: unless, with you, the same words stand coldly useless and warmly useful at the same time, while they at once assert all things and deny all things.
I wonder how any author can delight in repeating the same things so continually, and to be as continually forgetting his subject design: unless perhaps, distrusting his cause, he wishes to overcome his adversary by the bulk of his book, or to weary him out with the tedium and toil of reading it. By what conclusion, I ask, does it follow, that will and power must immediately take place as often as it is said, If thou wilt,' If any one will,' If thou shalt?' Do we not most frequently imply in such expressions impotency rather, and impossibility? For instance. — If thou wilt equal Virgil in singing, my friend Mevius, thou must sing in another strain. — If thou wilt surpass Cicero, friend Scotus, instead of thy subtle jargon, thou must have the most exalted eloquence. If thou wilt stand in competition with David, thou must of necessity produce Psalms like his. Here are plainly signified things impossible to our own powers, although, by divine power, all these things may be done. So it is in the Scriptures, that by such expressions, it might be shewn what we cannot do ourselves, but what can be done in us by the power of God.
Moreover, if such expressions should be used in those things which are utterly impossible to be done, as being those which God would never do, then, indeed, they might rightly be called either coldly useless, or ridiculous, because they would be spoken in vain. Whereas now, they are so used, that by them, not only the impotency of "Free-will" is shewn, by which no one of those things can be done, but it is also signified, that a time will come when all those things shall be done, but by a power not our own, that is, by the divine power; provided that, we fully admit, that in such expressions, there is a certain signification of things possible and to be done: as if any one should interpret them thus: — "If thou wilt keep the commandments, (that is, if thou shalt at any time have the will to keep the commandments, though thou wilt have it, not of thyself, but of God, who giveth it to whom He will,) they also shall preserve thee."
But, to take a wider scope. — These expressions, especially those which are conditional, seem to be so placed also, on account of the Predestination of God, and to involve that as being unknown to us. As if they should speak thus: — "If thou desire," "If thou wilt:" that is, if thou be such with God, that he shall deign to give thee this will to keep the commandments, thou shalt be saved. According to which manner of speaking, it is given us to understand both truths. — That we can do nothing ourselves; and that, if we do any thing, God works that in us. This is what I would say to those, who will not be content to have it said, that by these words our impotency only is shewn, and who will contend, that there is also proved a certain power and ability to do those things which are commanded. And in this way, it will also appear to be truth, that we are not able to do any of the things which are commanded, and yet, that we are able to do them all: that is, speaking of the former, with reference to our own powers, and of the latter, with reference to the grace of God.
Sect. LXIX. — THE third particular that moves the Diatribe is this: — "How there can be (it observes) any place for mere necessity there, where mention is so frequently made of good works and of bad works, and where there is mention made of reward, I cannot understand; for neither nature nor necessity can have merit." —
Nor can I understand any thing but this: — that that probable opinion,' asserts mere necessity' where it affirms that "Free-will" cannot will any thing good, and yet, nevertheless, here attributes to it even merit.' Hence, "Free-will" gains ground so fast, as the book and argumentation of the Diatribe increases, that now, it not only has an endeavour and desire of its own, though not by its own powers,' nay, not only wills good and does good, but also merits eternal life according to that saying of Christ, (Matt. v. 12,) "Rejoice and be exceeding glad, for great is your reward in heaven." "Your reward," that is, the reward of "Free-will." For the Diatribe so understands this passage, that Christ and the Spirit of God are nothing. For what need is there of them, if we have good works and merit by "Free-will!" I say these things, that we may see, that it is no rare thing for men of exalted talent, to be blind in a matter which is plainly manifest even to one of a thick and uninformed understanding; and that we may also see, how weak, arguments drawn from human authority are in divine things, where the authority of God alone avails.
But we have here to speak upon two things. First, upon the precepts of the New Testament. And next, upon merit. We shall touch upon each briefly, having already spoken upon them more fully elsewhere.
The New Testament, properly, consists of promises and exhortations, even as the Old, properly, consists of laws and threatenings. For in the New Testament, the Gospel is preached; which is nothing else than the word, by which, are offered unto us the Spirit, grace; and the remission of sins obtained for us by Christ crucified; and all entirely free, through the mere mercy of God the Father, thus favouring us unworthy creatures, who deserve damnation rather than any thing else.
And then follow exhortations, in order to animate those who are already justified, and who have obtained mercy, to be diligent in the fruits of the Spirit and of righteousness received, to exercise themselves in charity and good works, and to bear courageously the cross and all the other tribulations of this world. This is the whole sum of the New Testament. But how little Erasmus understands of this matter is manifest from this: — it knows not how to make any distinction between the Old Testament and the New, for it can see nothing any where but precepts, by which, men are formed to good manners only. But what the new-birth is, the new-creature, regeneration, and the whole work of the Spirit, of all this it sees nothing whatever. So that, I am struck with wonder and astonishment, that the man, who has spent so much time and study upon these things, should know so little about them.
This passage therefore, "Rejoice, and be exceeding glad, for great is your reward in heaven," agrees as well with "Free-will" as light does with darkness. For Christ is there exhorting, not "Free-will," but His apostles, (who were not only raised above "Free-will" in grace, and justified, but were stationed in the ministry of the Word, that is, in the highest degree of grace,) to endure the tribulations of the world. But we are now disputing about "Free-will," and that particularly, as it is without Grace; which, by laws and threats, or the Old Testament, is instructed in the knowledge of itself only, that it might flee to the promises presented to it in the New Testament.
Sect. LXX. — AS to merit, or a proposed reward, what is it else but a certain promise? But that promise does not prove that we can do any thing; it proves nothing more than this: — if any one shall do this thing or that, he shall then have a reward. Whereas, our subject inquiry is, not what reward is to be given, or how it is to be given, but, whether or not we can do those things, for the doing of which the reward is to be given. This is the point to be settled and proved. Would not these be ridiculous conclusions? — The prize is set before all that run in the race: therefore, all can so run as to obtain. — If Cæsar shall conquer the Turks, he shall gain the kingdom of Syria: therefore, Cæsar can conquer, and does conquer the Turks. — If "Free-will" shall gain dominion over sin, it shall be holy before the Lord: therefore "Free-will' is holy before the Lord.
But away with things so stupid and openly absurd: (except that, "Free-will' deserves to be proved what it is by arguments so excellent) let us rather speak to this point: — that necessity, has neither merit nor reward.' If we speak of the necessity of compulsion, it is true: if we speak of the necessity of immutability, it is false. For who would bestow a reward upon, or ascribe merit to, an unwilling workman? But with respect to those who do good or evil willingly, even though they cannot alter that necessity by their own power, the reward or punishment follows naturally and necessarily: as it is written "thou shalt render unto every man according to his works." (Pro. xxiv. 12.) It naturally follows — if thou remain under water, thou wilt be suffocated; if thou swim out, thou wilt be saved.
To be brief: As it respects merit or reward, you must speak, either of the worthiness or of the consequence. If you speak of the worthiness, there is no merit, no reward. For if "Free-will" cannot of itself will good, but wills good by grace alone, (for we are speaking of "Free-will" apart from grace and inquiring into the power which properly belongs to each) who does not see, that that good-will, merit, and reward, belong to grace alone. Here then, again, the Diatribe dissents from itself, while it argues from merit the freedom of the will; and with me, against whom it fights, it stands in the same condemnation as ever; that is, its asserting that there is merit, reward, and liberty, makes the same as ever directly against itself; seeing that, it asserted above, that it could will nothing good, and undertook to prove that assertion.
If you speak of the consequence, there is nothing either good or evil which has not its reward. And here arises an error, that, in speaking of merits and rewards, we agitate opinions and questions concerning worthiness, which has not existence, when we ought to be disputing concerning consequences. For there remains, as a necessary consequence the judgment of God and a hell for the wicked, even though they themselves neither conceive nor think of such a reward for their sins, nay, they utterly detest it; and, as Peter saith, execrate it. (2 Pet. ii. 10-14.).
In the same manner, there remains a kingdom for the just, even though they themselves neither seek it nor think of it; seeing that, it was prepared for them by their Father, not only before they themselves existed, but before the foundation of the world. Nay, if they should work good in order to obtain the Kingdom, they never would obtain it, but would be numbered rather with the wicked, who, with an evil and mercenary eye, seek the things of self even in God. Whereas, the sons of God, do good with a free-will, seeking no reward, but the glory and will of God only; ready to do good, even if (which is impossible) there were neither a Kingdom nor a hell.
These things are, I believe, sufficiently confirmed even from that saying of Christ only, which I have just cited, Matt. xxv. 34, "Come, ye blessed of my Father, receive the kingdom which was prepared for you from the foundation of the world." — How can they merit that, which is theirs, and prepared for them before they had existence? So that we might much more rightly say, the kingdom of God merits us its possessors; and thus, place the merit where these place the reward, and the reward where these place the merit. For the kingdom is not merited, but before prepared: and the sons of the kingdom are before prepared for the kingdom, but do not merit the kingdom for themselves: that is, the kingdom merits the sons, not the sons the kingdom. So also hell more properly merits and prepares its sons, seeing that, Christ saith, "Depart, ye cursed, into eternal fire, prepared for the devil and his angels." (Matt. xxv. 41.)
Sect. LXXI. — BUT, says the Diatribe — "what then mean all those Scriptures which promise a kingdom and threaten hell? Why is the word reward so often repeated in the Scriptures; as, "Thou hast thy reward," "I am thy exceeding great reward?" Again, "Who rendereth unto every man according to his work;" and Paul, Rom. ii. 6, "Who by patient continuance in well doing, seek for eternal life," and many of the same kind?" (Rom. ii. 6, 7.) —
It is answered: By all these passages, the consequence of reward is proved and nothing else, but by no means the worthiness of merit: seeing that, those who do good, do it not from a servile and mercenary principle in order to obtain eternal life, but they seek eternal life, that is, they are in that way, in which they shall come unto and find eternal life. So that seeking, is striving with desire, and pursuing with ardent diligence, that, which always leads unto eternal life. And the reason why it is declared in the Scriptures, that those things shall follow and take place after a good or bad life, is, that men might be instructed, admonished, awakened, and terrified. For as "by the law is the knowledge of sin" (Rom. iii. 20,) and an admonition of our impotency, and as from that, it cannot be inferred that we can do any thing ourselves; so, by these promises and threats, there is conveyed an admonition, by which we are taught, what will follow sin and that impotency made known by the law; but there is not, by them, any thing of worthiness ascribed unto our merit.
Wherefore, as the words of the law are for instruction and illumination, to teach us what we ought to do, and also what we are not able to do; so the words of reward, while they signify what will be hereafter, are for exhortation and threatening, by which the just are animated, comforted, and raised up to go forward, to persevere, and to conquer; that they might not be wearied or disheartened either in doing good or in enduring evil; as Paul exhorts his Corinthians, saying, "Be ye steadfast, knowing that your labour is not in vain in the Lord." (1 Cor. xv. 58.) So also God supports Abraham, saying "I am thy exceeding great reward." (Gen. xv. 1.) Just in the same manner as you would console any one, by signifying to him, that his works certainly pleased God, which kind of consolation the Scripture frequently uses; nor is it a small consolation for any one to know, that he so pleases God, that nothing but a good consequence can follow, even though it seem to him impossible.
Sect. LXXII. — TO this point pertain all those words which are spoken concerning the hope and expectation, that those things which we hope for will certainly come to pass. For the pious do not hope because of these words themselves, nor do they expect such things because they hope for them. So also the wicked by the words of threatening, and of a future judgment, are only terrified and cast down that they might cease and abstain from sin, and not become proud, secure, and hardened in their sins.
But if Reason should here turn up her nose and say — Why does God will these things to be done by His words, when by such words nothing is effected, and when the will can turn itself neither one way nor the other? Why does He not do what He does without the Word, when He can do all things without the Word? For the will is of no more power, and does no more with the Word, if the Spirit to move within be wanting; nor is it of less power, nor does it do less without the Word, if the Spirit be present, seeing that, all depends upon the power and operation of the Holy Spirit.
I answer: Thus it pleaseth God — not to give the Spirit without the Word, but through the Word; that He might have us as workers together with Him, while we sound forth in the Word without, what He alone works by the breath of His Spirit within, wheresoever it pleaseth Him; which, nevertheless, He could do without the Word, but such is not His will. And who are we that we should inquire into the cause of the divine will? It is enough for us to know, that such is the will of God; and it becomes us, bridling the temerity of reason, to reverence, love, and adore that will. For Christ, (Matt. xi. 25-26,) gives no other reason why the Gospel is hidden from the wise, and revealed unto babes, than this: — So it pleased the Father! In the same manner also, He might nourish us without bread; and indeed He has given a power which nourishes us without bread, as Matt. iv. 4, saith, "Man doth not live by bread alone, but by the Word of God:" but yet, it hath pleased Him to nourish us by His Spirit within, by means of the bread, and instead of the bread used without.
It is certain, therefore, that merit cannot be proved from the reward, at least out of the Scriptures; and that, moreover, "Free-will" cannot be proved from merit, much less such a "Free-will" as the Diatribe set out to prove, that is, which of itself cannot will any thing good!' And even if you grant merit, and add to it, moreover, those usual similitudes and conclusions of reason, such as, it is commanded in vain,' the reward is promised in vain,' threatenings are denounced in vain,' if there be no "Free-will:" all these, I say, if they prove any thing, prove this: — that "Free-will" can of itself do all things. But if it cannot of itself do all things, then that conclusion of reason still remains — therefore, the precepts are given in vain, the promises are made in vain, and the threatenings are denounced in vain.
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 that 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!