The Bondage of the Will

DISCUSSION: THIRD PART
Section CXLIX.

By Martin Luther

Sect. CXLIX. — IT has happened to these assertors of "Free-will" according to the old proverb, 'Striving dire Scylla's rock to shun, they 'gainst Charybdis headlong run.' For devotedly striving to dissent from the Pelagians, they begin to deny the 'merit of worthiness;' whereas, by the very way in which they deny it, they establish it more firmly than ever. They deny it by their word and pen, but establish it in reality, and in heart-sentiment: and thus, they are worse than the Pelagians themselves: and that, on two accounts. First, the Pelagians plainly, candidly, and ingenuously, assert the 'merit of worthiness;' thus calling a boat a boat, and a fig a fig; and teaching what they really think. Whereas, our "Free-will" friends, while they think and teach the same thing, yet mock us with lying words and false appearances, as though they dissented from the Pelagians; when the fact is quite the contrary. So that, with respect to their hypocrisy, they seem to be the Pelagians' strongest opposers, but with respect to the reality of the matter, and their heart-tenet, they are twice-dipped Pelagians. And next, under this hypocrisy, they estimate and purchase the grace of God at a much lower rate than the Pelagians themselves. For these assert, that it is not a certain little something in us by which we attain unto grace, but whole, full, perfect, great, and many, devoted efforts and works. Whereas, our friends declare, that it is a certain little something, almost a nothing, by which we deserve grace.

If therefore there must be error, they err with more honesty and less pride, who say, that the grace of God is purchased at a great price, and who account it dear and precious, than those who teach, that it may be purchased at that which is very little, and inconsiderable, and who account it cheap and contemptible. But however, Paul pounds both in pieces in one mortar, by one word, where he saith, that all are "justified freely;" and again that they are justified "without the law" and "without the works of the law." And he who asserts that the justification must be free in all who are justified, leaves none excepted who work, deserve, or prepare themselves; he leaves no work which can be called 'merit of congruity' or 'merit of worthiness;' and by the one hurling of this thunder-bolt, he dashes in pieces both the Pelagians with their 'whole merit,' and the Sophists with their 'very little merit.' For a free justification allows of no workmen: because, a free gift, and a work-preparation, are manifestly in opposition to each other.

Moreover, the being justified through grace, will not allow of respect unto the worthiness of any person: as the apostle saith also afterwards, chap. xi., "If by grace then it is no more of works: otherwise, grace is no more grace." (Rom. xi. 6). He saith the same also, "Now to him that worketh, is the reward not reckoned of grace, but of debt." (Rom. iv. 4). Wherefore, my Paul stands an invincible destroyer of "Free-will," and lays prostrate two armies by one word. For if we be justified "without works," all works are condemned, whether they be very little, or very great. He excepts none, but thunders alike against all.