though perfect agreement could not be attained, were adiaphora,
namely, to doubt concerning God's wrath,: concerning God's grace,
concerning God's Word, to be angry at the judgments of God, to be
provoked because God does not at once deliver one from afflictions,
to murmur because the wicked enjoy a better fortune than the good, to
be urged on by wrath, lust, the desire for glory, wealth, etc.? And
yet godly men acknowledge these in themselves, as appears in the
Psalms and the prophets. [For all tried, Christian hearts know, alas!
that these evils are wrapped up in man's skin, namely to esteem
money, goods, and all other matters more highly than God, and to
spend our lives in security; again, that after the manner of our
carnal security we always imagine that God's wrath against sin is not
as serious and great as it verily is. Again, that we murmur against
the doing and will of God, when He does not succor us speedily in our
tribulations, and arranges our affairs to please us. Again, we
experience every day that it hurts us to see wicked people in good
fortune in this world, as David and all the saints have complained.
Over and above this, all men feel that their hearts are easily
inflamed, now with ambition, now with anger and wrath, now with
lewdness.] But in the schools they transferred hither from philosophy
notions entirely different, that, because of passions, we are neither
good nor evil, we are neither deserving of praise nor blame.
Likewise, that nothing is sin, unless it be voluntary [inner desires
and thoughts are not sins, if I do not altogether consent thereto].
These notions were expressed among philosophers with respect to civil
righteousness, and not with respect to God's judgment. [For there it
is true, as the jurists say, L. cogitationis, thoughts are exempt
from custom and punishment. But God searches the hearts; in God's
court and judgment it is different.] With no greater prudence they
add also other notions, such as, that [God's creature and] nature is