man lacks free-will. Here he connects this doctrine with the impossibility of “keeping the Commandments without the grace of the Spirit.” In Popery they indeed preached, as he himself had also done at one time, “quod homo habeat liberum arbitrium,” to keep the Commandments by means of his natural powers; but this was an error which had grown up even in the time of the Apostles.[845]—As a matter of fact, however, the Church did not teach that fallen man could, at all times, keep all the Commandments without grace.
When, in August, 1540, someone said to him: “People are merely getting worse through this preaching on grace,” he replied: “Still, grace must be preached because Christ has commanded it; and though it has been preached for a long time, yet at the hour of death the people know nothing about it; it is to the honour of God that grace should be preached; and, though we make the people worse, still God’s Word cannot be set aside. But we also teach the Ten Commandments faithfully, these must be insisted on frequently and in the right place.”[846] The Antinomians had just then attacked the preaching of the Decalogue on the pretext of Luther’s own doctrine regarding man’s incapacity.
In his “Table-Talk” Luther elsewhere declares it to be his “final opinion” that “whoever defends man’s free-will and says that it is capable of acting and co-operating in the very least degree in spiritual matters, has denied Christ.”[847] Absolute determinism, or the entire absence of free-will everywhere, is here no longer expressed. “I admit,” he says, “that you have free-will for milking the cows, for building a house, etc., but not for anything further.”[848] Of spiritual things, however, he says: “Man’s free-will does not work or do anything towards his conversion … but merely suffers and is the material upon which the Holy Ghost works, as the potter fashions the pot out of the clay, doing this even in those who resist and are unruly like Paul. But after the Holy Ghost has worked on such a rebellious will, He renders it pliable so that it wills as He does.”[849] The example of those “whose bodies are possessed by the devil, who rends them and drags them about, rides and drives them,” he continues, shows how little “man’s will can do” for his conversion.[850]—Johann Aurifaber (1566), the old editor of the “Table-Talk,” says of Luther’s statement, referred to above, concerning his “final opinion”: “There you see, dear Christian brother, that it is a lie what some say and give out, more particularly the Synergists, viz.: that the dear Man of God modified in any way his opinion on free-will, which they term hard because it is directly opposed to their heresy. And yet they boast of being Luther’s disciples!”[851]
In his own mind Luther practically denied his doctrine as often as he struggled with remorse, or sought to overcome his terrors of conscience. Few men have had to exert their will with such energy (as we shall have occasion to point out later, vol. v., xxxii.) to hold their own against inward unrest. He, the advocate of the servitude of the will, in his struggles with himself and his better feelings, made his soul the battlefield of free-will, i.e. of a will vindicating its freedom.
From his artificial position of security he ventures to stand up vigorously against others, great men even, who “abused” his doctrine. Count Albert of Mansfeld was one of those who, according to Luther’s account, said of predestination and the helplessness of the will: “The Gospel? What is predestined must come to pass. Let us then do as we please. If we are to be saved, we shall be saved,” etc. Luther, therefore, takes him to account in a letter addressed to him on December 8, 1542. He tells him that he intends to speak freely, being himself “a native of the county of Mansfeld.” “He, too, had been tormented with such thoughts or temptations” and had thus been in danger of hell. “For in the case of silly souls such devilish thoughts breed despair and cause them to distrust God’s grace; in the case of brave people, they make them contemners and enemies of God, who say: let me alone, I shall do as I please, for in any case all I do is to no purpose.” He does not forbear to scold the Count for his behaviour, for “withdrawing himself from the Word and the Sacrament,” for “growing cold and set upon Mammon.” In the end he is, however, only able to give him the following questionable consolation concerning his doctrine. “It is perfectly true that what God has determined must certainly take place,” but there is “a great distinction to be observed” between the revealed and the secret will of God. He should not “trouble himself much” about the latter; for those who do soon “come to care nothing for the Word of God or the Sacrament, give themselves up to a wild life, to Mammon, tyranny and everything evil; for, owing to such thoughts, they can have no faith, hope or charity for either God or man.” Instead of this he desires, as he had explained in his book against Erasmus, that we should simply cling to the God Who has revealed Himself; “what He has promised we must believe, and what He has commanded we must do.” A servant, for instance, does not presume to seek out “the secret thoughts” of his master before obeying him. “Has not God the same right to secret knowledge of His own beyond what He chooses to tell us?” Some say: If it is to be, then all will happen in any case according to God’s will; “of what use, then, is baptism, Holy Scripture and every other creature to us? If God wills it, He can surely do it without all that.”[852]
At that time the report of such frivolous talk among the great ones led him to broach the subject in the lectures on Genesis which he happened to be delivering.[853] Here, if we may trust the reporter, he reverts to the doctrine he had defended in his “De servo arbitrio,” viz. that all things happen of entire necessity (“esse omnia absoluta et necessaria”).[854] He retracts nothing, but merely says, that he had emphasised the necessity of paying attention only to the revealed God; in this artifice he finds a means of preventing any frivolous abuse of the theory of predestination, any despair or recourse to the complaint “I cannot believe.”
In another letter he gives encouragement, no less doubtful in character, to an unknown person, who, in the anxiety caused by his apprehension of being predestined to hell, had applied to him. Luther boldly re-affirms the existence of such absolute predestination: “God rejected a number of men and elected and predestined others to everlasting life before the foundation of the world, such is the truth.” “He whom He has rejected cannot be saved, even though he should perform all the works of the Saints; such is the irrevocable nature of the Divine sentence. But do you gaze only upon the Majesty of the Lord Who elects, that you may attain to salvation through our Lord Jesus Christ.” In Christ, he proceeds, we have that revealed Majesty of God, Who wills to save all who believe in Christ; “whom He has predestined to salvation, He has also called by the gospel, that he may believe and be justified by faith.”[855]—Yet, strangely enough, this letter also contains a sentence which denies absolute predestination to hell, the only such denial known to have been made by Luther.[856] The text of the letter has, however, not yet been verified critically. The words in question appear to be a quotation from Augustine added by another hand in extenuation of Luther’s doctrine.
Although Luther did not put forth his rigid doctrine of predestination to hell either in his popular or strictly theological writings, yet, to the end of his life, he never surrendered it; that he “never retracted it” is emphasised even in Köstlin and Kawerau’s Life of Luther.[857]
Of his book against Erasmus Luther spoke long after as the only one, save the Catechism, which he would be sorry to see perish.[858] In reply to the question put by Caspar Aquila, a preacher, why so many who heard the Word did not believe, he refused to ascribe this to free-will, and as regards the temptations to despair, which the same enquirer complained were the result of his thoughts on predestination, Luther insisted, that God had not chosen to reveal His secret will (“maiestas lucis illius occultata et non significata est”), hence the need to turn away resolutely from such thoughts and to defy this “greatest of all temptations, truly a devilish one.” He refuses to withdraw even the proposition, that all things happen of necessity.[859] In his later years he is fond of speaking of the power of sin over man’s interior, and though he does not allude so decidedly or so frequently to man’s “absolute and entire dependence upon God’s Omnipotence,” yet he has by no means relinquished the idea. Thus the