by Martin Luther
Henry Cole Translation 1823
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Modernized
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From J. I. Packer's introduction to Luther's Bondage of the Will:
Free will was no academic question to Luther; the whole Gospel of the grace of God, he held, was bound up with it, and stood or fell according to the way one decided it. . . . It is not the part of a true theologian, Luther holds, to be unconcerned, or to pretend to be unconcerned, when the Gospel is in danger. . . . [T]he doctrine of The Bondage of the Will in particular was the cornerstone of the Gospel and the foundation of faith (40-41, emphasis added).In particular, the denial of free will was to Luther the foundation of the Biblical doctrine of grace, and a hearty endorsement of that denial was the first step for anyone who would understand the Gospel and come to faith in God. The man who has not yet practically and experimentally learned the bondage of his will in sin has not yet comprehended any part of the Gospel (44-45). Justification by faith alone is a truth that needs interpretation. The principle of sola fide [by faith alone] is not rightly understood till it is seen as anchored in the broader principle of sola gratia [by grace alone] . . . for to rely on oneself for faith is not different in principle from relying on oneself for works (59). The Bible teaches that faith itself is and has to be a gift of God, by grace, and not of self (Ephesians 2:8). It is safe to deduce that for Luther, any evangelist who advocates free will has not only "not yet comprehended any part of the Gospel," but also that he has not yet preached the Gospel at all; his is a counterfeit gospel.
Those who want to downplay doctrines, that is, truth, might agree with Erasmus. In a letter to Louvain, Erasmus testified of himself, "I for my part would prefer to be deceived in a good many things rather than to fight for the truth in so great a universal tumult" (35). "Christianity, to Erasmus, was essentially morality.. . . Erasmus recognizes no organic dependence of practice upon faith. Peace in the Church was of more value than any doctrine" (43). Does this not sound remarkably like many neo-evangelical churches today–peace at the price of truth?
The opposite was true of Luther: "Christianity was to Luther a dogmatic religion, or it was nothing" (44). Fundamental to upholding a doctrinal Christianity is the upholding of logic. If logic is ignored or denigrated, no doctrine can be known to be true or false. Luther was himself a rigorous logician. In 1508, he lectured in Aristotelian logic at the University of Wittenberg (21). Roland Bainton wrote of Luther, "Reason in the sense of logic he employed to the uttermost limits" (47). At the Diet of Worms in 1521, Luther was ordered to recant his teachings on threat of excommunication. Luther thundered, "Unless I am convinced by Scriptures and plain reason [for Luther, this meant logic], my conscience is captive to the Word of God. I cannot and I will not recant anything. Here I stand, I can do no other!"
Note for Sect. 107.—Two things should be noted regarding the Doctor's response to the Diatribe at this point:
- That the Diatribe associates Damnation and Predestination to Damnation (or Reprobation) in such a way as to make the cause of the one necessarily to be the cause of the other. Thus, if Predestination to Damnation be absolute, and without a deserving as its cause, then the Diatribe will falsely allege that we speak of Damnation as being absolute and without any deserving cause. Luther does not affirm that Damnation is absolute in the sense that men will be damned who do not deserve to be damned, but shows that even permitting the Diatribe's wicked reasoning and lying accusations, it is still confounded by its own arguments, which reveal that all of Erasmus' concerns are really man-centered, seeing he is willing that God should call that Good which is not, although he will not have God call that Evil which is not—both which are alike wicked, and neither of which is ever done by God, albeit his Predestination to Life and Predestination to Damnation be both of them absolute and in no way based on a foreseen deserving of anything in man or angel so predestinated.
- That in the refutation, Luther could have easily put off these arguments by the assertion used nowadays, that Predestination to Damnation is based on foreseen deserving of sin, however, Luther never brings in any such arguments, which, with other texts, lead one to conclude that Dr. Luther was an orthodox Supralapsarian with regard to the absoluteness and the order of the Decree.
In concluding the Introduction, Packer and Johnston make a stinging but accurate remark:
Much modern Protestantism would be neither owned nor even recognized by the pioneer Reformers. The Bondage of the Will fairly sets before us what they believed about the salvation of lost mankind. In light of it, we are forced to ask whether Protestant Christendom has not tragically sold its birthright between Luther's day and our own. Has not Protestantism today become more Erasmian [and Roman Catholic in theology] than Lutheran [and Reformed]? Do we not too often try to minimize and gloss over doctrinal differences for the sake of inter-party peace? Are we innocent of the doctrinal indifferentism with which Luther charged Erasmus? Do we still believe that doctrine matters [in particular, the doctrine of The Bondage of the Will]? Or do we, with Erasmus, rate a deceptive appearance of unity as of more importance than truth? (59-60). To accept the principles which Martin Luther vindicates in The Bondage of the Will would certainly involve a mental and spiritual revolution for many Christians at the present time. . . . We are compelled to ask ourselves: If Jesus Christ is the same yesterday, today, and forever–is any other position than Luther's possible? Surely no more important or far-reaching question confronts the church today (60-61).
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Here are some key quotes by Luther I found when reading through the book
"For if man has lost his freedom, and is forced to serve sin, and cannot will good, what conclusion can more justly be drawn concerning him, than that he sins and wills evil necessarily?" Martin Luther BW pg. 149
"...'if thou art willing' is a verb in the subjunctive mood, which asserts nothing...a conditional statement asserts nothing indicatively." "if thou art willing", "if thou hear", "if thou do" declare, not man's ability, but his duty. pg 157
"the commandments are not given inappropriately or pointlessly; but in order that through them the proud, blind man may learn the plague of his impotence, should he try to do as he is commanded." pg. 160
Speaking to Erasmus, "Throughout your treatment you forget that you said that 'free-will' can do nothing without grace, and you prove that 'free-will' can do all things without grace! Your inferences and analogies "For if man has lost his freedom, and is forced to serve sin, and cannot will good, what conclusion can more justly be drawn concerning him, than that he sins and wills evil necessarily?" Martin Luther BW pg. 149
"Even grammarians and schoolboys on street corners know that nothing more is signified by verbs in the imperative mood than what ought to be done, and that what is done or can be done should be expressed by words in the indicative. How is it that you theologians are twice as stupid as schoolboys, in that as soon as you get hold of a single imperative verb you infer an indicative meaning, as though the moment a thing is commanded it is done, or can be done? pg 159
"The passages of Scripture you cite are imperative; and they prove and establish nothing about the ability of man, but only lay down what is and what not to be done." pg 161
"Does it follow from: 'turn ye' that therefore you can turn? Does it follow from "'Love the Lord thy God with all thy heart' (Deut 6.5) that therefore you can love with all your heart? What do arguments of this kind prove, but the 'free-will' does not need the grace of God, but can do all things by its own power...But it does not follow from this that man is converted by his own power, nor do the words say so; they simply say: "if thou wilt turn, telling man what he should do. When he knows it, and sees that he cannot do it, he will ask whence he may find ability to do it..." 164
"By the law is the knowledge of sin' [Rom 3:20], so the word of grace comes only to those who are distressed by a sense of sin and tempted to despair." pg. 168
As to why some are touched by the law and others not, so that some receive and others scorn the offer of grace...[this is the] hidden will of God, Who, according to His own counsel, ordains such persons as He wills to receive
and partake of the mercy preached and offered." pg. 169
The "imperative or hypothetical passages, or wishes, by which is signified, not what we can do, or do do...but what we ought to do, and what is required of us, so that our impotence may be made known to us and the knowledge of sin may be given to us." 174
God Incarnate says; 'I would, and thou wouldst not." God Incarnate, I repeat, was sent for this purpose, to will, say, do, suffer and offer to all me, all that is necessary for salvation; albeit He offends many who, being abandoned or hardened by God's secret will of Majesty, do not receive Him thus willing, speaking, doing, and offering. As John says: "The light shineth in the darkness, and the darkness com comprehendeth it not' (John
1.5)
And again: "He came unto his own, and His own received Him not. (v. 11)"The law indicates the impotence of man and the saving power of God..."if any man will come after me': 'he that wills to save his life'; 'if ye love me'; 'if ye shall continue'. In sum, as I have said-let every occurrence of the conjunction 'if', and all imperative verbs, be collected together (so we may help the Diatribe...) [indicating that all commands to believe or follow Christ are conditional, not stating man's ability]
Let all the 'free-will' in the world do all it can with all its strength; it will never give rise to a single instance of ability to avoid being hardened if God does not give the Spirit, or of meriting mercy if it is left to its own strength." p. 202
"omnipotence and foreknowledge of God, I repeat, utterly destroy the doctrine of 'free-will'...doubtless it gives the greatest possible offense to common sense or natural reason, that God, Who is proclaimed as being full of mercy and goodness, and so on, should of His own mere will abandon, harden and damn men, as though He delighted in the sins and great eternal torments of such poor wretches. it seems an iniquitous, cruel, intolerable thought to think of God; and it is this that has been such a stumbling block to so many great men down through the ages. And who would not stumble at it? I have stumbled at it myself more than once, down to the deepest pit of despair, so that I wished I had never been made a man. (That was before I knew how health-giving that despair was, and how close to grace.)" Luther BW pg. 217
"...it was not of the merits of Jacob or Esau, 'but of Him that Calleth that it was said of Sara: the elder shall serve the younger' Paul is discussing whether they attained to what was spoken of them by the power or merits of
'free-will"; and he proves they they did not, but that Jacob attained what Esau did not solely by the grace of "Him that Calleth"224
Now, since on God's own testimony, men are 'flesh', they can savour of nothing but the flesh; therefore 'free-will can avail only to sin. And if, while the Spirit of God is calling and teaching among them, they go from bad to worse, what could they do when left to themselves, without the Spirit of God? Your [Erasmus] observation that Moses is speaking of the men of that age is not to the point at all. The same is true of all men, for all are 'flesh'; as Christ says, 'That which is born of the flesh is flesh' (john 3:6) How grave a defect this is, He Himself there teaches, when he says: 'Except a man be born again, he cannot enter the kingdom of God (v. 5)...I call a man ungodly if he is without the Spirit of God; for Scripture says that the Spirit is given to justify the ungodly. As Christ distinguished the Spirit from the flesh, saying: "that which is born of the flesh is flesh', and adds that which is born of the flesh cannot enter the kingdom of God', it obviously follows that whatever is flesh is ungodly, under God's wrath, and a stranger to His kingdom. And if it is a stranger to God's kingdom and Spirit, it follows of necessity that it is under the kingdom and spirit of Satan. For there is no middle kingdom between the kingdom of God and the Kingdom of Satan, which are ever at war with each other. 241, 253
"I say that man without the grace of God nonetheless remains the general omnipotence of God who effects, and moves and impels all things in a necessary, infallible course; but the effect of man's being carried along is nothing--that is, avails nothing in God's sight, nor is reckoned to be anything but sin. 265
"the Baptist's word means that man can receive nothing unless given him from above; so that free-will is nothing!"
I say that man, before he is renewed into the new creation of the Spirit's kingdom, does and endeavours nothing to prepare himself for that new creation and kingdom, and when he is re-created has does and endeavors nothing towards his perseverance in that kingdom; but the Spirit alone works both blessings in us, regenerating us, and preserving us when regenerate, without ourselves..." 268
"All the passages in the Holy Scriptures that mention assistance are they that do away with "free-will", and these are countless...For grace is needed, and the help of grace is given, because "free-will" can do nothing."
270