CONCLUSION
Sect.
167. - I SHALL here draw this book to a conclusion: prepared if it
were necessary to pursue this Discussion still farther. Though I
consider that I have now abundantly satisfied the godly man, who
wishes to believe the truth without making resistance. For if we
believe it to be true, that God fore-knows and fore-ordains all
things; that He can be neither deceived nor hindered in His
Prescience and Predestination; and that nothing can take place but
according to His Will, (which reason herself is compelled to
confess;) then, even according to the testimony of reason herself,
there can be no "Free-will" - in man, - in angel, - or in any
creature!
Hence: -
If we believe that Satan is the prince of this world, ever ensnaring
and fighting against the kingdom of Christ with all his powers; and
that he does not let go his captives without being forced by the
Divine Power of the Spirit; it is manifest, that there can be no
such thing as - "Free-will!"
Again: -
If we believe that original sin has so destroyed us, that even in
the godly who are led by the Spirit, it causes the utmost
molestation by striving against that which is good; it is manifest,
that there can be nothing left in a man devoid of the Spirit, which
can turn itself towards good, but which must turn towards evil!
Again: -
If the Jews, who followed after righteousness with all their powers,
ran rather into unrighteousness, while the Gentiles who followed
after unrighteousness attained unto a free righteousness which they
never hoped for; it is equally manifest, from their very works, and
from experience, that man, without grace, can do nothing but will
evil!
Finally:
- If we believe that Christ redeemed men by His blood, we are
compelled to confess, that the whole man was lost: otherwise, we
shall make Christ superfluous, or a Redeemer of the grossest part of
man only, - which is blasphemy and sacrilege!
Sect.
168. - AND now, my friend Erasmus, I entreat you for Christ's sake
to perform what you promised. You promised 'that you would willingly
yield to him, who should teach you better than you knew.' Lay aside
all respect of persons. You, I confess, are great and adorned with
many, and those the most noble, gifts of God; (to say nothing of the
rest,) with talent, with erudition, and with eloquence to a miracle.
Whereas I, have nothing and am nothing, excepting that, I glory in
being almost a Christian!
In this,
moreover, I give you great praise, and proclaim it - you alone in
pre-eminent distinction from all others, have entered upon the thing
itself; that is, the grand turning point of the cause; and, have not
wearied me with those irrelevant points about popery, purgatory,
indulgences, and other like baubles, rather than causes, with which
all have hitherto tried to hunt me down, - though in vain! You, and
you alone saw, what was the grand hinge upon which the whole turned,
and therefore you attacked the vital part at once; for which, from
my heart, I thank you. For in this kind of discussion I willingly
engage, as far as time and leisure permit me. Had those who have
heretofore attacked me done the same, and would those still do the
same, who are now boasting of new spirits, and new revelations, we
should have less sedition and sectarianism, and more peace and
concord. - But thus has God, by the instrumentality of Satan,
avenged our ingratitude!
But
however, if you cannot manage this cause otherwise than you have
managed it in this Diatribe, do, I pray you, remain content with
your own proper gift. Study, adorn, and promote literature and
languages, as you have hitherto done, to great advantage, and with
much credit. In which capacity, you have rendered me also a certain
service: so much so, that I confess myself to be much indebted to
you: and in that character, I certainly venerate, and honestly
respect you. But as to this our cause:- to this, God has neither
willed, nor given it you, to be equal: though I entreat you not to
consider this as spoken in arrogance. No! I pray that the Lord may,
day by day, make you as much superior to me in these matters, as you
are superior to me in all others. And it is no new thing for God to
instruct a Moses by a Jethro, or to teach a Paul by an Ananias. And
as to what you say, - "You have greatly mist the mark after all, if
you are ignorant of Christ." - You yourself, if I mistake not, know
what that is. But all will not therefore err, because you or I may
err. God is glorified in His saints in a wonderful way! So that, we
may consider those saints who are the farthest from sanctity. Nor is
it an unlikely thing, that you, as being man, should not rightly
understand, nor with sufficient diligence weigh, the Scriptures, or
the sayings of the Fathers: under which guides, you imagine you
cannot miss the mark. And that such is the case, is quite manifest
from this:- your saying that you do not assert but collect. No man
would write thus, who was fully acquainted with and well understood
his subject. On the contrary I, in this book of mine, have collected
thing, but have asserted, and still do assert: and I wish none to
become judges, but all to yield assent. - And may the Lord, whose
cause this is illuminate you, and make you a vessel to honor and to
glory. - Amen!
FINIS
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