THE BONDAGE OF THE WILL. Martin Luther

Чтение книги онлайн.

СКАЧАТЬ it binds to confession and other things, outwardly, yet the mind is not, by these things restrained, but exasperated the more into the hatred both of God and men. And in vain does it butcher the body by external things, making nothing but hypocrites.—So that tyrants, with laws of this kind, are nothing else but ravening wolves, robbers, and plunderers of souls. And yet you, an excellent counselor of souls, recommend these to us again: that is, you are an advocate for these most barbarous soul-murderers, who fill the world with hypocrites, and with such as blaspheme God and hate Him in their hearts, in order that they may restrain them a little from outward sin. As though there were no other way of restraining, which makes no hypocrites, and is wrought without any destroying of consciences.

       Sect. XVIII.—HERE you produce similitudes (in which you aim at appearing to abound, and to use very appropriately); that is,—'that there are diseases, which may be borne with less evil than they can be cured: as the leprosy, &c.' You add, moreover, the example of Paul, who makes a distinction between those things that are lawful, and those that are not expedient. "It is lawful (you say) to speak the truth; but, before every one, at all times, and in every way, it is not expedient."—

      How copious an orator! And yet you understand nothing of what you are saying. In a word, you treat this discussion, as though it were some matter between you and me only, about the recovering of some money that was at stake, or some other trivial thing, the loss of which, as being of much less consideration than the general peace of the community, ought not so to concern any one, but that he may yield, act and suffer upon the occasion, in any way that may prevent the necessity of the whole world being thrown into a tumult. Wherein, you plainly evince, that this peace and tranquility of the flesh, are, with you, a matter of far greater consideration than faith, than conscience, than salvation, than the Word of God, than the glory of Christ, than God Himself! Wherefore, let me tell you this; and I entreat you to let it sink deep into your mind—I am, in this discussion, seeking an object solemn and essential; nay, such, and so great, that it ought to be maintained and defended through death itself; and that, although the whole world should not only be thrown into tumult and set in arms thereby, but even if it should be hurled into chaos and reduced to nothing.—If you cannot receive this, or if you are not affected by it, do you mind your own business, and allow us to receive it and to be affected by it, to whom it is given of God.

      For, by the grace of God, I am not so great a fool or madman, as to have desired to sustain and defend this cause so long, with so much fortitude and so much firmness, (which you call obstinacy) in the face of so many dangers of my life, so much hatred, so many traps laid for me; in a word, in the face of the fury of men and devils—I have not done this for money, for that I neither have nor desire; nor for vain-glory, for that, if I wished, I could not obtain in a world so enraged against me, nor for the life for my body, for that cannot be made sure of for an hour.—Do you think, then, that you only have a heart that is moved by these tumults? Yet, I am not made of stone, nor was I born from the Marpesian rocks. But since it cannot be otherwise, I choose rather to be battered in temporal tumult, happy in the grace of God, for God's word's sake, which is to be maintained with a mind incorrupt and invincible, than to be ground to powder in eternal tumult, under the wrath of God and torments intolerable! May Christ grant, what I desire and hope, that your heart may not be such—but certainly your words imply, that, with Epicurus, you consider the Word of God and a future life, to be mere fables. For, in your instructions, you would have us, for the sake of the Popes, the heads, and the peace of the community, to put off, upon an occasion, and depart from the all-certain word of God: whereas, if we put off that, we put off God, faith, salvation and all Christianity together. How far different from this is the instruction of Christ: that, we should rather despise the whole world!

       Sect. XIX.—BUT you say these things, because you either do not read or do not observe, that such is most constantly the case with the word of God, that because of it, the world is thrown into tumult. And that Christ openly declares: "I came not (says He) to send peace but a sword." (Matt. x. 34.) And in Luke, "I came to send fire upon the earth." (Luke xii. 49.) And Paul, (2 Cor. vi. 5,) "In tumults," &c. And the Prophet, in the Second Psalm, abundantly testifies the same: declaring, that the nations are in tumult, the people roaring, the kings rising up, and the princes conspiring against the Lord and against His Christ. As though He had said, multitude, height, wealth, power, wisdom, righteousness, and whatever is great in the world, sets itself against the word of God.

      Look into the Acts of the Apostles, and see what happened in the world on account of the word of Paul only (to say nothing of the other apostles): how he alone throws both the Gentiles and Jews into commotion: or, as the enemies themselves express it, "turns the world upside down." (Acts xvii. 6.) Under Elijah, the kingdom of Israel was thrown into commotion: as king Ahab complains. (1 Kings xviii. 17.) What tumult was there under the other prophets, while they are all either killed at once or stoned to death; while Israel is taken captive into Assyria, and Judah also to Babylon! Was all this peace? The world and its god (2 Cor. iv. 4,) cannot and will not bear the Word of the true God: and the true God cannot and will not keep silence. While, therefore, these two Gods are at war with each other, what can there be else in the whole world, but tumult?

      Therefore, to wish to silence these tumults, is nothing else, than to wish to hinder the Word of God, and to take it out of the way. For the Word of God, wherever it comes, comes to change and to renew the world. And even heathen writers testify, that changes of things cannot take place, without commotion and tumult, nor even without blood. It therefore belongs to Christians, to expect and endure these things, with a stayed mind: as Christ says, "When ye shall hear of wars and rumours of wars, be not dismayed, for these things must first come to pass, but the end is not yet." (Matt. xxiv. 6.) And as to myself, if I did not see these tumults, I should say the Word of God was not in the world. But now, when I do see them, I rejoice from my heart, and fear them not: being surely persuaded, that the kingdom of the Pope, with all his followers, will fall to the ground: for it is especially against this, that the word of God, which now runs, is directed.

      I see indeed, my friend Erasmus, that you complain in many books of these tumults, and of the loss of peace and concord; and you attempt many means whereby to afford a remedy, and (as I am inclined to believe) with a good intention. But this gouty foot laughs at your doctoring hands. For here, in truth, as you say, you sail against the tide; nay, you put out fire with straw. Cease from complaining, cease from doctoring; this tumult proceeds, and is carried on, from above, and will not cease until it shall make all the adversaries of the word as the dirt of the streets. Though I am sorry that I find it necessary to teach you, so great a theologian, these things, like a disciple, when you ought to be a teacher of others.

      Your excellent sentiment, then, that some diseases may be borne with less evil than they can be cured applies here: which sentiment you do not appositely use. Rather call these tumults, commotions, perturbations, seditions, discords, wars, and all other things of the same kind with which the world is shaken and tossed to and fro on account of the Word of God,—the diseases. These things, I say, as they are temporal, are borne with less evil than inveterate and evil habits; by which all souls must be destroyed if they be not changed by the word of God: which being taken away, eternal good, God, Christ, and the Spirit, must be taken away with it.

      But how much better is it to lose the whole world, than to lose God the Creator of the world, who can create innumerable worlds again, and is better than infinite worlds? For what are temporal things when compared with eternal? This leprosy of temporal things, therefore, is rather to be borne, than that every soul should be destroyed and eternally damned, and the world kept in peace, and preserved from these tumults, by their blood and perdition: whereas, one soul cannot be redeemed with the price of the whole world!

      You certainly have command of elegant and excellent similitudes, and sentiments: but, when you are engaged in sacred discussions, you apply them childishly, nay, pervertedly: for you crawl upon the ground, and enter in thought into nothing above what is human. Whereas, those things which God works, are neither puerile, civil, nor human, but divine; and they exceed human capacity. Thus, you do not see, that these tumults and divisions increase throughout the world, according СКАЧАТЬ