1. from the name of free will.
2. what free will creates?
3. free will ability.
4. a different one from the free will.
5. 6. Whether man's will in conversion and justification also does and works something to this end?
The will of man does nothing for salvation.
8. the name "free will" is hostile.
9. of the incapacity of the human will.
Man for himself is not able to do anything.
11. most terrible wrath of God, when he lets us have our will and takes his word.
12. right doctrine of free will against God.
1. from the name of free will.
(Contained in Cap. 10, § 8.)
2. what free will creates?
(Cordatus No. 1016.)
Staupitz said of free will thus: I used to confess every day and resolved every day that I would start to be pious and remain pious, and I missed it by far every day. I don't want to lie to God any more, I can't do it. I want to expect one good hour that God will meet me with his grace, otherwise it is lost. For the will of man produces either presumption or despair, and cannot fulfill nor accomplish the law. It is a great mountain over which I must go, and the presumptuous flesh says, I will go over. The knowledge of sin answers: you cannot go over; but despair:
I will leave it that way. This is how it is with the law; it makes people either presumptuous or despairing. But in order that they may despair in truth and for their salvation, for this purpose we preach the law, and after that also faith, so that people may not become sluggish.
3. free will ability. 2)
(This § is from the explanation of the first book of Moses. Walch, St. Louis edition, vol. I, col. 480 ff, §§ 140-152.)
2) Förstemann remarks: "These two different redactions seem to be based on a Latin text. Stangwald says: "This is taken from the great orumentary of D. M. L. about the 1st book of Moses* 2c. This indication remains always very uncertain." This remark shows that Förstemann had no idea of how arbitrarily Aurifaber dealt with the pieces taken from Luther's own writings, apparently to make table speeches out of them. If he had known this, he would have approved and accepted Stangwald's statement without further ado.
4. a different one from the free will.
Oh, dear sirs, said D. M. Luther, why should we boast and say so much about our free will, as if it should also be able and do something in divine and spiritual matters, however little that may be? For if we were to look at it and consider it rightly, and were able to do so, what terrible misery the devil has wrought in us men through sin, which is innumerable and unspeakable; we would be ashamed to death; indeed, if we recognized it rightly, we would be frightened with great sorrow, fall down immediately and die.
For first, he led us into original sin and brought death upon us. After that, not only death follows sin, but also all kinds of misfortune; as we experience daily that in the world there is all murder, lying, deception, stealing, robbery and other disgraces, vices and plagues; so that no one is safe for a moment, neither of his body nor of his goods, all of which is in danger.
Over such misfortune is a greater one, as it is written in the Gospel, that the devil leads into men, possesses them, makes them mad and foolish; so that because of sin the human race is no different than a stinking, shameful, secret chamber of all devils. So shamefully has he brought us humans to ruin through sin that we could not have been more shamefully brought to ruin. For eternal death and God's wrath are upon our necks: after that we are never safe, and are afflicted in body and soul here on earth. Let this be a terrible, miserable and horrible devil's kingdom.
Now what can such a corrupt and poisoned man, who is the devil's tool, even cloak, think of doing good, much less do that can please God, especially in divine and spiritual matters that affect our souls' salvation? 1) In worldly matters, which concern body and goods and this temporal life, governing land and people, keeping house and the like, 2c. he can do something that has a semblance and appeal to God.
1) See the 18th article of the Augsburg Confession. Likewise, the "Instruction of the Visitators," Walch, St. Louis Edition, Vol. X, 1667 f.
But "everything that does not come from faith is sin," says St. Paul Rom. 14:23.
But we do not yet know what we have become after the fall of our first parents and what we have brought with us from our mother's womb; namely, a nature that is completely crazy, corrupt and poisoned in body and soul and in all its powers. There is nothing good about it, as the Scripture says. 2) And this is my final opinion, as can be seen in all my writings, especially against Erasmum Roterodamum, the most distinguished of all scholars in the world. Whoever wants to deny man's free will, that he is able to do something in spiritual things and can contribute, even in the slightest, has denied Christ. I stand by this, and know that it is the certain truth. Even if the whole world were against it and decided otherwise, the decree of the high divine majesty would remain in force against all the gates of hell.
(The following up to the end of § is from the house postilion, sermon on 4 Sonnt, according to Epiphaniä, Walch, St. Louis edition, vol. XIII, Col. 1623 f., § 15 and § 16.)
5. whether the will of man in conversion and justification also does and works something for it?
One spoke to D. Martin: "Doctor, some new theologians claim that the Holy Spirit does not work in those who resist Him, but only in those who will and give their will to it, therefore man's will is also a cause and contributor to faith. From this it follows that not only does faith justify, nor does the Holy Spirit work through the word alone, but our will also does something to it. Luther answered and said: "By no means, the will of man works and does nothing everywhere in his conversion.
2) Aurifaber's remark: There you see, dear Christian, that what some, especially the synergists, chatter and pretend is a lie, as if the dear man of God had changed and softened his hard opinion of free will, as they baptize it, because it is straight against their error. Still, they boast of D. Luther's discrepancies. Yes, behind them.
and justification. Non est efficiens causa Justificationis, sed materialis tantum, but suffers only and is the materia in which the Holy Spirit works (as a potter makes a pot out of clay), even in those who resist and are recalcitrant, as in Paul. But after he (the Holy Spirit) has worked in such a resisting will, then he also makes and creates that the will cooperates and agrees with him.
Against this he said: St. Paul's example is a special work of God before others, since he was converted, therefore it cannot be taken for a common rule that it must also be kept with all others. Luther replied: "Just as St. Paul was converted, so the others will also be converted at all times: for we all resist God, but the Holy Spirit draws us men, if He wills, in His time, through the ministry of preaching, therefore the oral word should always be held in high esteem and heard; for those who despise the oral word soon become heretics.
But here one should diligently distinguish the ministry of the Holy Spirit. Sometimes the word is preached orally, and yet the Holy Spirit does not work immediately: for this reason one should not despise it, but always hear it with pleasure outwardly; God will work well through it in his time. In the meantime, he moves the hearts inwardly and blows where he wants, works and makes the word in the heart strong and active, if it pleases him, but not because of the ministry of preaching, which God wants to have unnoticed. For God has decreed that no one should believe, nor can believe, except through the ministry of preaching, that one may hear His word, for this is the instrument and the tube through which God the Holy Spirit stirs the heart, awakens and works true repentance and sorrow in conversion and right faith.
Just as no one can beget children, with God and honor, except in the state of marriage; although not all married couples have children, but it is God's work alone, as the 127th Psalm, v. 3, says: "Children are a gift of the Lord, and the fruit of the womb is a gift": so the Holy Spirit does not always work through the word, but when it pleases Him. That we therefore
In our conversion and justification before God, we do nothing inwardly, nor do we work with our powers and free will, not even the smallest thing, but only suffer, and allow the Holy Spirit to shape and create us through the Word, as a potter does his clay.
The sayings in the Holy Scriptures about failure (such as: "No one can come to me unless the Father draws him", John 6:44) can be seen as if they deter us. But it is not so: for they only show us that with our powers we can do nothing, nor are we able to do anything good before God, and remind the godly that they pray; if they do so, they are provided.
6. another of the free will, whether it does something in the conversion of man, besides God's Spirit.
(This § is in the church postil. Walch, St. Louis edition, vol. XI, 555, §§ 7. 8. 9. 10.; Col. 557, § 12; Col. 558, § 14; Col. 559, §§ 16. 17.)
7. man's will does nothing for his happiness.
(This § is in the church postil. Walch, St. Louis Edition, vol. XI, 1268, § 61.)
8. the name free will is hostile.
(Lauterbach, Jan. 10, 1538. p. 7.r)
The third question: whether man has a free will? Luther answered: "This name, free will, was very detestable to all the fathers, although they and we admit" that God gave man a free will. But here the question is whether that freedom is within our powers. It should be called a fickle, changeable will, because God works in us and we act in a passive way, as the potter can make a vessel out of the same mass "for honor" or for dishonor. Thus our free will is suffering, not active, because it is not in our powers. Then he told him to read the Bible and Philippus' [Melanchthon's] locos communes.
1) This § follows Cap. 36, § 1.
9. another, of the incapacity of human will.
Is it not a miserable pity, said D. M. Luther, that a man should not be able to do so much? When God Himself beckons to him and says: "Dear one, you have two ways before you; take and choose one, Sir. 15:15 ff. Wouldst thou rather have my grace and eternal blessedness given and carried home in vain, without all thy cost and labor; or stand to gain it by thy works, and yet not obtain it? Yea, exhort and entice unto grace, and against it with everlasting wrath and punishment, if we accept it not.
How should or can he do more, if he does not help anyone, that he offers his mercy so abundantly, irritates and gives, admonishes and admonishes, punishes and strikes? He himself would gladly let go of justice and put a stop to it, so we want to have justice without mercy, and yet also have our own idol with us.
10. man for himself.
Dear one, how shall he know how to govern who knows nothing of God, who was conceived and born in sins (as we all are) and is by nature a child of wrath and an enemy of God? Eph. 2, 3. How shall we find the right way and stay on it, if we can do nothing else, as the prophet Isaiah says Cap. 53, 6. but walk astray? How is it possible that we should resist the devil (who is a prince and god of this world, and of whom we are all prisoners), since we are not able with our strength and power to do so much that only a small leaf would not hurt us, or even that we could forbid a powerless fly? What do we poor miserable people want to boast of great comfort, help and counsel against God's judgments, God's wrath and eternal death, when we experience every day and every hour in ourselves and others how we can neither advise, help nor seek comfort in small, physical hardships?
Therefore, only shoot freely: As little as a natural sheep can help him in the very least, but must be bad of all good deeds.
Much less can a man govern himself, find comfort, help and counsel in matters concerning salvation, but must rely on God, his shepherd, alone, who is a thousand times more willing and diligent to do whatever needs to be done for his sheep than any pious shepherd in the flesh. Item, because the nature of man is completely corrupted and condemned by original sin, from within and without, in body and soul, and flees from God when it feels its sin rightly: where then remains free will and human powers? Where then are the laws of man and the preachers of works who speak to man? Do your best: we must also do our part; send yourself to the grace of God, and you will become a child of blessedness. Yes, we are unprepared and unskilled with our abilities, powers and works: when it comes to the meeting, it does not hold the sting.
How should one reconcile himself to God, whom he does not like to hear, flee from Him to a man, be more faithful and loving to a sinner than to God? What a fine reconciliation is this? Just as the children of Israel did at Mount Sinai, when God gave them the Ten Commandments, Exodus 20:18. This indicates that nature and free will cannot stand before God, for they are afraid that He will strike them with clubs, and consider Him to be nothing but a devil, an executioner and a bully, who can do nothing but rage. Oh, he who has nothing more than free will and good works, let him go to hell, he will gain nothing, it must be something greater than our holy life.
Therefore I say that the spiritual powers are not only corrupt, but also completely destroyed by sin, both in men and devils; so that there is nothing else but a corrupt mind, and such a will, which is indeed hostile and contrary to God, which neither thinks nor strives for anything else, but only for that which is contrary and contrary to God. It is true, and I also admit it, that the natural forces in man are still somewhat uncorrupted. But what are these natural forces? Namely, that man, who otherwise would be in the
ungodly being was drowned and became the devil's own, but nevertheless has a will, reason, free will and power to govern the house and the world; item, to govern ships and other such things, which are subject to man without God, Gen. 1, 28. 29. For such natural works and powers are not withdrawn from man, as there are, to beget children, to have government and authority, to keep house 2c., although God by His omnipotence must also be involved; but are much more confirmed by the Word of God, as is written in the above-mentioned place. But the sophists have drawn it into the spiritual realm and being, and may well have found something of it in the dear fathers; but the Romanists, who have less sense than horses and mouths, have drawn it into these spiritual things, and thus mixed spiritual and worldly things together.
Therefore it behooves us to sweep out such filth as the sophists have brought into the church, and to put aside and get out of the way such vexations. We allow that such sayings are true and right, as long as they are understood and interpreted as they belong, namely in this temporal and physical world kingdom. But if one wants to draw them into the spiritual realm, where one has to do with God and before God for the sake of one's conscience, then we say no to that, because there is nothing pure or good about us, but what we are and have is all drowned in sins. Everything that is in our will is evil, and everything that is in our mind is only vain error and blindness. Therefore man has and does nothing else in divine matters, but vain darkness, error, wickedness, perverse evil will and lack of understanding: what then can he do good, love God? 2c.
11. most terrible wrath of God, when he weighs down our will and takes his word.
Alas! said D. M. Luther, how could there be greater wrath, than when God lets us go according to our conceit, mind and will, takes away his word, that he no longer punishes and lets men, yes, the devil himself be our master? What else can there be but dissension and disunity of doctrine, whereupon from disunity of doctrine follows also outward disunity, strife and sedition; as it was said in Joseph's time, how abominable dissension and sedition were among the Jewish people, hard before the birth of Christ. What is much praised about free will and human powers, about the natural light of reason? What is it but blindness and darkness? What can it be better than fencing against faith and God's word?
I therefore reject and condemn as vain error all doctrine that praises our free will, as it strives against the help and grace of our Savior Jesus Christ. For since apart from Christ, death and sin are our lords, and the devil is our God and prince, there can be no strength nor power, no wit nor understanding, that we might send or strive for righteousness and life; but must be blinded and captive, belonging to the devil and sins, to do and think what they please, and contrary to God with his commandments. Well, that may be a fine freedom for me.
12. right doctrine of free will against God.
(This § is Walch, old edition, vol. XVI, 2044 f., § 43. 44, except for the last 6 lines).
Laurentius Valla is the best whale I have seen or experienced in my life: De Libero Arbitrio bene disputat, quaerit simplicitatem in pietate, et in literis simul; Erasmus eam tantum in literis quaerit, pietatem ridet.