In defence of the condemned propositions Luther wrote, in 1520, the “_Assertio omnium articulorum_,” which was published in 1521. To prove his denial of free-will it is usual to quote his “_De servo arbitrio_,” but the “_Assertio_” already contains in substance all the strictures embodied in his later attacks.
After dealing with other subjects, he there declares that, as for the question of free-will, he had expressed himself far too feebly when speaking of the semblance of freedom; the term “_liberum arbitrium_” was a device of the devil; hence he withdraws his previous statement which erred on the side of weakness; he ought to have said that free-will was a lie, an invention (“_figmentum in rebus_”). “No one has the power even to think anything evil or good, but everything takes place agreeably with stern necessity (‘_omnia de necessitate absolute eveniunt_’), as Wiclif rightly taught, though his proposition was condemned by the Council of Constance.”[641]
Luther now appeals to the belief in fate with which the heathen were already acquainted. He also appeals to the Gospel which surely gives him reason, for does not Christ say (Matt. x.): “Not a sparrow shall fall to the ground without your Father in Heaven,” and “the very hairs of your head are all numbered”? And in Isaias xli. does not God mockingly challenge the people: “Do ye also good and evil if you can”? The Pope and the defenders of the Bull, with their doctrine of free-will, he looks upon as prophets of Baal and he calls to them ironically: “Cheer up and be men; do what you can, attempt what is possible, and prepare yourselves for grace by your own free-will. It is a great disgrace that you are unable to produce anything from experience in support of your teaching.”
“The experience of all,” he says boldly, “testifies to the contrary”; God has our life in His hands, and how much more all our actions, even the most insignificant. It is Pelagian to say that free-will is able, by means of earnest effort (“_si studiose laboret_”), to do anything good; it is Pelagian to think that the will can prepare itself for grace; Pelagian too, is the principle handed down in the schools, that God gives His grace to the man who does what he can. For if we do what we can, we perform the works of the flesh! “Do we not know the works which are of the flesh? St. Paul specifies them, Galatians v.: Fornication, uncleanness, immodesty, luxury, envies, murders, etc. This is what free-will works, i.e. what is of its nature, viz. works of death; for in Romans viii. we read: ‘The wisdom of the flesh is death and an enemy to God.’ How can we then speak of preparation for grace by enmity with God, of preparation for life by death?”[642]