Solid Declaration, Article II: Of the Free Will

p. 551 Since a dissent has occurred not only between the Papists¹ and us, but also even among some theologians of the Augsburg Confession, concerning the free will, we will first of all exactly show the points of the controversy.

¹ Called Philippists.

For since man, with respect to his free will, can be found and considered in four distinct, dissimilar states, the question at present is not concerning his condition with regard to the same before the fall, or his ability since the fall, and before his conversion, in external things which pertain to this temporal life; also not concerning his ability in spiritual things after he has been regenerated and is controlled by God’s Spirit; or the sort of a free will he will have when he rises from the dead. But the principal question is only and alone as to the ability of the understanding and will of the unregenerate man in his conversion and regeneration from his own powers surviving since the fall: Whether when the Word of God is preached, and the grace of God is offered, he can prepare himself for grace, accept the same, and assent thereto? This is the question upon which now for quite a number of years there has been a controversy among some theologians in the churches of the Augsburg Confession.

For the one side¹ has held and taught that although man, from his own powers, cannot fulfil God’s command, or truly p. 552 trust, fear and love God, without the grace of the Holy Ghost; nevertheless, before regeneration sufficient natural powers survive for him to prepare himself to a certain extent for grace, and to assent, although feebly; yet, if the grace of the Holy Ghost were not added thereto, he could by this accomplish nothing, but must be vanquished in the struggle.

¹ Called Philippists.

Parallel passages: Augsburg Confession, xviii., xx.; Apology, xviii Smalcald Articles, Part III., Art. i.; Epitome, ii.

On the other side, the ancient and modern enthusiasts¹ have taught that God, through his Spirit, converts men and leads them to the saving knowledge of Christ, without any means and instrument of the creature, i. e. without the external preaching and hearing of God’s Word.

¹ Cf. Epitome, ii.: 13.

Against both these parties the pure teachers of the Augsburg Confession have taught and contended that by the fall of our first parents man was so corrupted that, in divine things pertaining to our conversion and the salvation of our souls, he is by nature blind when the Word of God is preached, and neither does nor can understand it, but regards it foolishness, and also does not of himself draw nigh to God, but is and remains an enemy of God, until by the power of the Holy Ghost, through the preached and heard Word, out of pure grace, without any co-operation of his own, he is converted, made believing [presented with faith], regenerated and renewed.

In order to explain this controversy in a Christian manner, according to the guidance of God’s Word, and by his grace to decide it, our doctrine, faith and confession are as follows:

Namely, that in spiritual and divine things the intellect, heart and will of the unregenerate man cannot, in any way, by their own natural powers, understand, believe, accept, think, will, begin, effect, do, work or concur in working anything, but they are entirely dead to good, and corrupt; so that in man’s nature, since the fall, there is, before regeneration, not the least spark of spiritual power remaining still present, by which, of himself, he can prepare himself for God’s grace, or accept the offered grace, or, for and of himself, be capable of it, or apply or accommodate himself thereto, or, by his own powers, be able of himself, as of himself, to aid, do, work or concur in working anything for his conversion, either entirely, or in half, or in even the least or most inconsiderable part, but he is the servant [and slave] of sin (John 8:34; Eph. 2:2; 2 Tim. 2:26). Hence the natural free will, according to its perverted disposition and nature, is strong and active only with respect to what is displeasing and contrary to God.

This declaration and general reply to the chief question and statement of the controversy presented in the introduction to this article, the following arguments from God’s Word confirm p. 553 and strengthen, and although they are contrary to proud reason and philosophy, yet we know that the wisdom of this perverted world is only foolishness before God, and that articles of faith should be judged only from God’s Word.

For, first, although man’s reason or natural understanding has still indeed a dim spark of the knowledge that there is a God, as also (Rom. 1: sqq.) of the doctrine of the Law; yet it is so ignorant, blind and perverted that when even the most able and learned men upon earth read or hear the Gospel of the Son of God and the promise of eternal salvation, they cannot, from their own powers, perceive, apprehend, understand or believe and regard it true, but the more diligence and earnestness they employ in order to comprehend, with their reason, these spiritual things, the less they understand or believe, and, before they become enlightened or taught of the Holy Ghost, they regard all this only as foolishness or fictions. (1 Cor. 2:14): “The natural man receiveth not the things of the Spirit of God; for they are foolishness to him.” (1 Cor. 1:21): “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe.” (Eph. 4: sq.): “They” (i. e. those not born again of God’s Spirit) “walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart.” (Matt. 13:11 sqq. [Luke 8:18]): “They seeing, see not, and hearing, they hear not, neither do they understand; but it is given unto you to know the mysteries of the kingdom of heaven.” (Rom. 3:11, 12): “There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are all together become unprofitable; there is none that doeth good, no, not one.”

So, too, the Scriptures expressly call natural men, in spiritual and divine things, darkness. (Eph. 5:8; Acts 26:18; John 1:5): “The light shineth in darkness” (i. e. in the dark, blind world, which does not know or regard God), “and the darkness comprehendeth it not.” Also the Scriptures teach that man in sins is not only weak and sick, but also entirely dead (Eph. 2:1, 5; Col. 2:13).

As now a man who is physically dead cannot, of his own powers, prepare or adapt himself to obtain again temporal life; so the man who is spiritually dead in sins cannot, of his own strength, adapt or apply himself to the acquisition of spiritual and heavenly righteousness and life, unless he be delivered and quickened by the Son of God from the death of sin.¹ p. 554 Therefore the Scriptures deny to the understanding, heart and will of the natural man all aptness, skill, capacity and ability in spiritual things, to think, to understand, begin, will, undertake, do, work or concur in working anything good and right, as of himself. (2 Cor. 3:5): “Not that we are sufficient of ourselves, to think anything, as of ourselves; but our sufficiency is of God.” (Rom. 3:12): “They are altogether unprofitable.” (John 8:37): “My Word hath no place in you.” (John 1:5): “The darkness comprehendeth” (or receiveth) “not the light.” (1 Cor. 2:14): “The natural man perceiveth not” (or, as the Greek word properly signifies, taketh not, comprehendeth not, receiveth not) “the things of the Spirit,” i. e. he is not capable of spiritual things; “for they are foolishness unto him; neither can he know them.” Much less can he truly believe the Gospel, or assent thereto and regard it as truth. (Rom. 8:7): “The carnal mind,” or that of the natural man, “is enmity against God; for it is not subject to the Law of God, neither indeed can be.” And, in a word, that remains eternally true which the Son of God says (John 15:5): “Without me ye can do nothing.” And Paul (Phil. 2:13): “It is God which worketh in you, both to will and to do of his good pleasure.” This precious passage is very comforting to all godly Christians, who feel and experience in their hearts a small spark or earnest longing for divine grace and eternal salvation; for they know that God has kindled in their hearts this beginning of true godliness, and that he will further strengthen and help them in their great weakness to persevere in true faith unto the end.

¹ Cf. Epitome, ii.: 3.

To this also all the prayers of the saints relate, in which they pray that they may be taught, enlightened and sanctified of God, and thereby declare that those things which they ask of God they cannot have from their own natural powers; as in Ps. 119, alone, David prays more than ten times that God may impart to him understanding, that he may rightly receive and learn the divine doctrine. [Very many] similar prayers are in the writings of Paul (Eph. 1:; Col. 1:; Phil. 1:9). These prayers and the testimonies concerning our ignorance and inability have been written, not for the purpose of rendering us idle and remiss in reading, hearing and meditating upon God’s Word, but first that from the heart we should thank God that, through his Son, he has delivered us from the darkness of ignorance and the captivity of sin and death, and, through baptism and the Holy Ghost, has regenerated and illumined us.

And after God, through the Holy Ghost in baptism, has kindled and made a beginning of the true knowledge of God and faith, we should pray him without intermission p. 555 that, through the same Spirit and his grace, by means of the daily exercise of reading, and applying to practice, God’s Word, he may preserve in us faith and his heavenly gifts, strengthen us from day to day, and support us to the end. For unless God himself be our school-teacher, we can study and learn nothing that is acceptable to him and that is salutary to ourselves and others.

Secondly, God’s Word testifies that the understanding, heart and will of the natural, unregenerate man in divine things are not only turned entirely from God, but also turned and perverted against God to every evil. Also, that he is not only weak, feeble, impotent and dead to good, but also through Original Sin is so lamentably perverted, infected and corrupted that, by his disposition and nature, he is entirely evil, perverse and hostile to God, and that, with respect to everything that is displeasing and contrary to God, he is strong, alive and active. (Gen. 8:22): “The imagination of man’s heart is evil from his youth.” (Jer. 17:9): “The heart of man is defiant and despairing,” or perverted and full of misery, “so that it is unfathomable.” This passage St. Paul explains (Rom. 8): “The carnal mind is enmity against God.” (Gal. 5:17): “The flesh lusteth against the spirit; . . . and these are contrary the one to the other.” (Rom. 7:14): “We know that the Law is spiritual; but I am carnal, sold under sin.” And soon afterward (18, 23): “I know that in me, that is, in my flesh, dwelleth no good thing. For I delight in the Law of God, after the inward man,” which, through the Holy Ghost, is regenerate; “but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin.”

If, now, in St. Paul and in other regenerate men the natural or carnal free will, even after regeneration, strives against God’s Law, much more perverse and hostile to God’s Law and will, will it be before regeneration. Hence it is manifest (as in the article concerning Original Sin it is further declared, to which, for the sake of brevity, we now refer) that the free will, from its own natural powers, not only cannot work or co-work as to anything for its own conversion, righteousness and salvation, or follow, believe or assent to the Holy Ghost, who through the Gospel offers him grace and salvation, but rather from its innate, wicked, perverse nature it hostilely resists God and his will, unless it be enlightened and controlled by God’s Spirit.

On this account, also, the Holy Scriptures compare the heart of the unregenerate man to a hard stone, which does not yield to the one who touches it, but resists, and to a rough block, and to a wild, unmanageable beast; not that man, since the fall, is p. 556 no longer a rational creature, or is converted to God without hearing and meditating upon God’s Word, or in external, worldly things cannot understand, or do or abstain from doing, anything of his free will, good or evil.

For, as Doctor Luther says upon Ps. 90: “In worldly and external affairs, which pertain to the livelihood and maintenance of the body, man is intelligent, reasonable and very active, but in spiritual and divine things, which pertain to the salvation of the soul, man is like a pillar of salt, like Lot’s wife, yea, like a log and a stone, like a lifeless statue, which uses neither eyes nor mouth, neither sense nor heart. For man neither sees nor perceives the fierce and terrible wrath of God on account of sin and death [resulting from it], but he continues even knowingly and willingly in his security, and thereby falls into a thousand dangers, and finally into eternal death and damnation; and no prayers, no supplications, no admonitions, yea, also no threats, no reprimands are of any avail; yea, all teaching and preaching are lost upon him, until he is enlightened, converted and regenerated by the Holy Ghost. For this [renewal of the Holy Ghost] no stone or block, but man alone, was created. And although God, according to his just, strict sentence, eternally casts away the fallen evil spirits, he has nevertheless, out of pure mercy, willed that poor fallen human nature might again become capable and participant of conversion, the grace of God and eternal life; not from its own natural [active or] effective skill, aptness or capacity (for the nature of man is perverse enmity against God), but from pure grace, through the gracious efficacious working of the Holy Ghost.” And this Dr. Luther calls capacity (not active, but passive) which he thus explains: Quando patres liberum arbitrium defendunt, capacitatem libertatis ejus prædicant, quod scilicet verti potest ad bonum per gratiam Dei et fieri revera liberum, ad quod creatum est. That is: When the Fathers defend the free will, they say of it that it is capable of freedom in so far that, through God’s grace, it can be turned to good, and become truly free, for which it was created. Tom. 1, p. 236.

Augustine also has written to like effect, lib. 2. Contra Julianum. Dr. Luther on Hosea 6; also in the Church-Postils on the Epistle for Good Friday; also on the Gospel for the third Sunday after Epiphany.

But before man is enlightened, converted, regenerated, renewed and led by the Holy Ghost, he can of himself and of his own natural powers begin, work or co-operate as to anything in spiritual things, and in his own conversion or regeneration, as little as a stone or a block or clay.¹ For although he can p. 557 control the outward members and hear the Gospel, and to a certain extent meditate upon it and discourse concerning it, as is to be seen in the Pharisees and hypocrites; nevertheless he regards it foolishness, and cannot believe it, and also in this case he is worse than a block, in that he is rebellious and hostile to God’s will, if the Holy Ghost be not efficacious in him, and do not kindle and work in him faith and other virtues pleasing to God, and obedience.

¹ Cf. § 59.

Thirdly, for the Holy Scriptures, besides, refer conversion, faith in Christ, regeneration, renewal, and all that belongs to their efficacious beginning and completion, not to the human powers of the natural free will, either entirely, or half, or the least or most inconsiderable part; but ascribe them in solidum, i. e. entirely, alone to the divine working and the Holy Ghost, as also the Apology teaches.¹

¹ Art. xviii.: 75.

The reason and free will have the power, to a certain extent, to live an outwardly decent life; but to be born anew, and to obtain inwardly another heart, sense and disposition, this only the Holy Ghost effects. He opens the understanding and heart to understand the Scriptures and to give heed to the Word, as it is written (Luke 24:45): “Then opened he their understanding, that they might understand the Scriptures.” Also (Acts 16:14): “Lydia heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul.” “He worketh in us, both to will and to do of his own good pleasure” (Phil. 2:13). He gives repentance (Acts 5:31; 2 Tim. 2:25). He works faith (Phil. 1:29): “For unto you it is given, in behalf of Christ, not only to believe on him.” (Eph. 2:8): “It is the gift of God.” (John 6:29): “This is the work of God, that ye believe on Him whom he hath sent.” He gives an understanding heart, seeing eyes, and hearing ears (Deut. 29:4; Matt. 13:15). The Holy Ghost is a spirit of regeneration and renewal (Tit. 3:5, 6). He takes away the hard heart of stone, and gives a new tender heart of flesh, that we may walk in his commands (Ez. 11:19; Deut. 30:6; Ps. 51:10). He creates us in Christ Jesus to good works (Eph 2:10), and makes us new creatures (2 Cor. 5:17; Gal. 6:15). And, in short, every good gift is of God (James 1:17). No one can come to Christ unless the Father draw him (John 6:44). No one knoweth the Father, save him to whom the Son will reveal him (Matt. 11:27). No one can call Christ Lord, but by the Holy Ghost (1 Cor. 12:3). “Without me,” says Christ, “ye can do nothing” (John 15:5). All “our sufficiency is of God” (2 Cor. 3:5). “What hast thou which thou didst not receive? Now, if thou didst receive it, why p. 558 dost thou glory as if thou hadst not received it?” (1 Cor. 4:7). And indeed St. Augustine writes particularly of this passage, that by it he was constrained to lay aside the former erroneous opinion which he had held concerning this subject. De Præ-destinatione, cap. 3: Gratiam Dei in eo tantum consistere, quod in præconis veritatis Dei voluntas nobis revelaretur; ut autem prædicato nobis evangelio consentiremus, nostrum esse proprium, et ex nobis esse. Item erravi (inquit), cum dicerem, nostrum esse credere et velle; Dei autem, dare credentibus et volentibus facultatem operandi. That is: “I erred in this, that I held that the grace of God consists alone in that God, in the preaching of the truth, reveals his will; but that we consent to the preached Gospel is our own work, and stands within our own powers.” For St. Augustine also writes further: “I erred when I said that it stands within our own power to believe the Gospel and to will; but it is God’s work to give to them that believe and will the power of working.”

This doctrine is founded upon God’s Word, and conformable to the Augsburg Confession and other writings above mentioned, as the following testimonies prove.

In Article XX. the Confession says as follows: “Because through faith the Holy Ghost is given, the heart thus becomes qualified for the doing of good works. For before, because it is without the Holy Ghost, it is too weak, and besides is in the devil’s power, who drives poor human nature into many sins.” And a little afterward: “For without faith and Christ human nature and ability is much too weak to do good works.”

These passages clearly testify that the Augsburg Confession pronounces the will of man in spiritual things as anything else than free, but says that he is the devil’s captive; how, then, from his own powers, is he to be able to turn himself to the Gospel or Christ?

The Apology teaches of the free will thus: “We also say that reason has, to a certain extent, a free will; for in the things which are to be comprehended by the reason we have a free will.”¹ And a little after: “For such hearts as are without the Holy Ghost are without the fear of God, without faith, without trust towards God they do not believe that God listens to them, that he forgives their sins, and helps them in necessities; therefore they are godless. Now, ‘a corrupt tree cannot bring forth good fruit,’ and ‘without faith it is impossible to please God.’ Therefore, although we concede that it is within our ability to perform such an outward work, nevertheless, we say that, in spiritual things, the free will and reason have no ability,” etc.² Here it is clearly seen that the Apology ascribes p. 559 no ability to the will of man, either for beginning good or for itself co-operating.

¹ Apology, xviii.: 70.

² Ibid., xviii.: 72. 73.

In the Smalcald Articles the following errors concerning the free will are also rejected: “That man has a free will to do good and omit evil,”¹ etc. And shortly afterward the error is also rejected: “That it is not founded upon Scripture, that, for a good work, the Holy Ghost, with his grace, is necessary.”²

¹ Part III., Art. i.: v.

² Ibid., § 10.

It is further maintained in the Smalcald Articles as follows: “And this repentance, in Christians, continues until death, because through the entire life it contends with sin remaining in the flesh, as Paul (Rom. 7:23) shows that he wars with the Law in his members, etc.; and this, not by his own powers, but by the gift of the Holy Ghost, that follows the remission of sins. This gift daily cleanses and purges the remaining sins, and works so as to render man pure and holy.”³ These words say nothing whatever of our will, or that it also of itself works in regenerate men, but ascribe it to the gift of the Holy Ghost, which cleanses man and makes him daily more godly and holy, and thus our own powers are entirely excluded therefrom.

³ Part III., Art. iii.: 40

In the Large Catechism of Dr. Luther it is written thus: “And I also am a part and member of the same, a participant and joint owner of all the good it possesses, brought to it and incorporated into it by the Holy Ghost, in that I have heard and continue to hear the Word of God, which is the means of entrance. For formerly, before we had attained to this, we were of the devil, knowing nothing of God and of Christ. Thus, until the last day, the Holy Ghost abides with the holy congregation or Christian people. By means of this congregation he brings us to Christ and teaches, and preaches to us the Word, whereby he works and promotes sanctification, causing [this community] daily to grow and become strong in the faith and the fruits of the Spirit, which he produces.”

In these words the Catechism mentions not a word concerning our free will or co-operation, but refers everything to the Holy Ghost, viz. that, through the office of the ministry, he brings us into the Church of God, wherein he sanctifies us, and so provides that we daily grow in faith and good works.

And although the regenerate, even in this life, advance so t. r that they will what is good, and love it, and even do good and grow in it, nevertheless this (as above quoted) is not of our will and ability, but the Holy Ghost, as Paul himself speaks concerning this, works “to will and to do” (Phil. 2:13). As also in Eph. 2: he ascribes this work to God alone, when he says: “For we are his workmanship, created in Christ Jesus p. 560 unto good works, which God hath before ordained that we should walk therein.”

In the Small Catechism of Dr. Luther it is thus written: “I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to him; but the Holy Ghost has called me through the Gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith; in like manner as he calls, gathers, enlightens and sanctifies the whole Christian Church on earth, and preserves it in union with Jesus Christ in the true faith,” etc.

And in the explanation of the second petition of the Lord’s Prayer the following words occur: “When is this effected? When our Heavenly Father gives us his Holy Spirit, so that by his grace we believe his holy Word and live a godly life,” etc.

These passages declare that, from our own powers, we cannot come to Christ, but God must give us his Holy Ghost, by whom we are enlightened, sanctified, and thus brought to Christ through faith, and upheld in him; and no mention is made of our will or co-operation.

To this we will add a passage in which Dr. Luther expresses himself, together with a solemn declaration added thereto, that he intends to persevere in this doctrine unto the end, in his Large Confession concerning the Holy Supper: “Hereby I reject and condemn, as nothing but error all dogmas which extol our free will; as they directly conflict with this help and grace of our Saviour, Jesus Christ. For since, out of Christ, death and sin are our lords, and the devil our god and prince, there can be no power or might, no wisdom or understanding, in us, whereby we can qualify ourselves for, or strive after righteousness and life; but we are evidently the blinded and imprisoned ones of sin and the devil, to do and to think what pleases him and is contrary to God and his commandments.”

In these words Dr. Luther of godly and holy memory ascribes no power whatever to our free will to qualify itself for righteousness or strive after it, but says that man is blinded and held captive, to do only the devil’s will and that which is contrary to God the Lord. Therefore here there is no co-operation of our will in the conversion of man, and man must be drawn and be born anew of God; otherwise the thought of turning one’s self to the Holy Gospel for the purpose of accepting it cannot arise in our hearts. Of this matter Dr. Luther also wrote in his book De Servo Arbitrio, i. e. Of the Captive Will of Man, in opposition to Erasmus, and well and thoroughly elucidated and supported this position, and afterward in his magnificent exposition of the book of Genesis, especially of chapter he repeated and explained it. He has there also in p. 561 the best and most careful way guarded against all misunderstanding and perversion, his opinion and understanding of some other peculiar disputations introduced incidentally by Erasmus, as Of Absolute Necessity, etc.; to which we also hereby appeal, and we recommend it to others.

On this account the doctrine is incorrect by which it is asserted that the unregenerate man has still sufficient power to desire to receive the Gospel and to be comforted by it, and that thus the natural human will co-operates in a manner in conversion. For such an erroneous opinion is contrary to the holy, divine Scriptures, the Christian Augsburg Confession, its Apology, the Smalcald Articles, the Large and the Small Catechisms of Luther, and other writings of this excellent highly [divinely] illuminated theologian.

This doctrine concerning the inability and wickedness of our natural free will, and concerning our conversion and regeneration, viz. that it is a work of God alone and not of our powers, is impiously abused both by enthusiasts and by Epicureans; and by their speeches many persons have become disorderly and irregular, and in all the Christian exercises of prayer, reading and devout meditation have become idle and indolent, as they say that, because from their own natural powers they are unable to convert themselves to God, they will always strive with all their might against God, or wait until God violently convert them against their will; or because they can do nothing in these spiritual things, but everything is of the operation alone of God the Holy Ghost, they will neither hear nor read the Word nor use the sacrament, but wait until God, without means, infuses from heaven his gifts, so that they can truly, in themselves, feel and perceive that God has converted them.

Other desponding hearts [our godly doctrine concerning the free will not being rightly understood] might perhaps fall into hard thoughts and perilous doubt as whether God have elected them, and through the Holy Ghost will work also in them his gifts, especially when they are sensible of no strong, burning faith and sincere obedience, but only weakness, fear and misery.

For this reason we will now relate still further from God’s Word how man is converted to God, how and through what means (namely, through the oral Word and the holy Sacraments) the Holy Ghost is efficacious in us, and is willing to work and bestow, in our hearts, true repentance, faith and new spiritual power and ability for good, and how we should act ourselves towards these means, and [how] use them.

It is not God’s will that any one should perish, but that all men should be converted to him and be saved eternally. (Ez. 33:11): “As I live, I have no pleasure in the death p. 562 of the wicked; but that the wicked turn from his way and live.” (John 3:16): “For God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

Therefore God, out of his immense goodness and mercy, causes his divine eternal Law and his wonderful plan concerning our redemption, namely, the holy, only saving Gospel of his dear Son, our only Saviour and Redeemer, to be publicly proclaimed; and by this [preaching] collects for himself from the human race an eternal Church, and works in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Christ. And by this means, and in no other way, namely, through his holy Word, when it is heard as preached or is read, and the holy Sacraments when they are used according to the Word, God desires to call men to eternal salvation, to draw them to himself, and to convert, regenerate and sanctify them.¹ (1 Cor. 1:21): “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe.” (Acts 10:5, 6): Peter “shall tell thee what thou oughtest to do.” (Rom. 10:17): “Faith cometh by hearing, and hearing by the Word of God.” (John 17:17, 20): “Sanctify them by thy truth; thy Word is truth,” etc. “Neither pray I for these alone; but for them also which shall believe on me through their word.” Therefore the eternal Father calls down from heaven, concerning his dear Son, and concerning all who, in his name, preach repentance and forgiveness of sins: “Hear ye him” (Matt. 17:5).

¹ § 52; Apology, vii.: 36; Smalcald Articles, Part III., Art. viii.: 3 sqq.; Sol. Dec., xi.: 76, 77.

This preaching [of God’s Word] all who wish to be saved ought to hear. For the preaching and hearing of God’s Word are instruments of the Holy Ghost, by, with and through which he desires to work efficaciously, and to convert men to God, and to work in them both to will and to do.

This Word man can externally hear and read, even though he be not yet converted to God and regenerate; for in these external things, as above said, man, even since the fall, has, to a certain extent, a free will, so that he can go to church and hear or not hear the sermon.

Through this means, namely, the preaching and hearing of his Word, God works, and breaks our hearts, and draws man, so that through the preaching of the Law he sees his sins and God’s wrath, and experiences in his heart true terrors, repentance and sorrow [contrition], and, through the preaching and consideration of the holy Gospel concerning the gracious forgiveness p. 563 of sins in Christ, a spark of faith is kindled in him, which accepts the forgiveness of sins for Christ’s sake, and comforts itself with the promise of the Gospel, and thus the Holy Ghost (who works all this) is given to the heart (Gal. 4:6).

Although now both, viz. the planting and watering of the preacher, and the running and willing of the hearer, would be to no purpose, and no conversion would follow, if the power and efficacy of the Holy Ghost were not added thereto, who, through the Word preached and heard, enlightens and converts the hearts, so that men believe this Word, and assent thereto; nevertheless neither preacher nor hearer should doubt this grace and efficacy of the Holy Ghost, but should be certain, if the Word of God is preached purely and clearly, according to the command and will of God, and men listen attentively and earnestly, and meditate upon it, that God is certainly present with his grace, and grants, as has been said, what man can otherwise from his own powers neither accept nor give.

For concerning the presence, operation and gifts of the Holy Ghost we should not and cannot always judge from sense, i. e. as to how and when they are experienced in the heart; but because they are often covered and occur in great weakness, we should be certain, from and according to the promise, that preaching and hearing the Word of God is [truly] an office and work of the Holy Ghost, whereby he is certainly efficacious and works in our hearts (2 Cor. 2: sqq.) [3: sqq.].

But if a man will not hear preaching or read God’s Word, but despises the Word and Church of God, and thus dies and perishes in his sins, he neither can console himself with God’s eternal election nor obtain his mercy; for Christ, in whom we are chosen, offers to all men his grace in Word and holy sacraments, and wishes earnestly that the Word be heard, and has promised that where two or three are gathered together in his name, and are occupied with his holy Word, he will be in their midst.

But where such a man despises the instrument of the Holy Ghost, and will not hear, no injustice befalls him if the Holy Ghost do not enlighten him, but he be allowed to remain in the darkness of his unbelief, and to perish; for of this it is written (Matt. 23:37): “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”

And in this respect it might well be said that man is not a stone or block. For a stone or block does not resist that which moves it, and does not understand and is not sensible of what is being done with it, as a man, as long as he is not converted, with his will resists God the Lord. And it is nevertheless true p. 564 that a man before his conversion is still a rational creature, having an understanding and will, yet not an understanding with respect to divine things, or a will to will something good and salutary. Yet he can do nothing whatever for his conversion (as has also been said [frequently] above), and is in this respect much worse than a stone and block; for he resists the Word and will of God, until God awakens him from the death of sin, enlightens and renews him.

And although God does not force man to become godly (for those who always resist the Holy Ghost and persistently oppose the known truth, as Stephen says of the hardened Jews (Acts 7:51), will not be converted), yet God the Lord draws the man whom he wishes to convert, and draws him, too, in such a way that his understanding, in place of darkened, becomes enlightened, and his will, in place of perverse, becomes obedient. And the Scriptures call this “creating a new heart” (Ps. 51:10).

For this reason it cannot be correctly said that man, before his conversion, has a certain modus agendi, namely, a way of working in divine things something good and salutary. For inasmuch as man, before his conversion, is dead in sins (Eph. 2:5), there can be in him no power to work anything good in divine things, and therefore he has also no modus agendi, or way of working in divine things. But when a declaration is made concerning this matter as to how God works in man, God has nevertheless a modus agendi, or way of working in a man, as in a rational creature, quite different from his way of working in another creature that is irrational, or in a stone and block. Nevertheless to man, before his conversion, a modus agendi, or any way of working something good in spiritual things, cannot be ascribed.

But when man is converted, and is thus enlightened, and his will is renewed, man (so far as he is regenerate or is a new man) wills what is good, and “delights in the Law of God after the inward man” (Rom. 7:22), and henceforth does good to such an extent and as long as he is impelled by God’s Spirit, as Paul says (Rom. 8:14): “For as many as are led by the Spirit of God, they are the sons of God.” And this impulse of the Holy Ghost is not a coactio or coercion, but the converted man does good spontaneously, as David says (Ps. 110:4): “Thy people shall be willing in the day of thy power.” And nevertheless that [the strife of the flesh and spirit] also remains in the regenerate, of which St. Paul wrote (Rom. 7: sq.): “For I delight in the Law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Also (v. 25): “So then with my p. 565 mind I myself serve the Law of God; but with the flesh the law of sin.” Also (Gal. 5:17): “For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would.”

From this, then, it follows that as soon as the Holy Ghost, as has been said, through the Word and holy Sacraments, has begun in us this his work of regeneration and renewal, it is certain that, through the power of the Holy Ghost, we can and should co-operate, although still in great weakness. But this does not occur from our fleshly natural powers, but from the new powers and gifts which the Holy Ghost has begun in us in conversion, as St. Paul expressly and earnestly exhorts that “as workers together” we “receive not the grace of God in vain” (2 Cor. 6:1). This, then, is nothing else, and should thus be understood, than that the converted man does good to such an extent and so long as God, by his Holy Spirit, rules, guides and leads him, and that as soon as God would withdraw from him his gracious hand, he could not continue for a moment in obedience to God. But if this would be understood thus [if any one would take the expression of St. Paul in this sense], that the converted man co-works with the Holy Ghost, in the manner that two horses together draw a wagon, this can in no way be conceded without prejudice to the divine truth.

[(2 Cor. 6:1): Συνεργοῦντες παρακαλοῦμεν: We who are servants or co-workers with God beseech you who are “God’s husbandry” and “God’s building” (1 Cor. 3:9) to imitate our example, that the grace of God may not be among you in vain (1 Cor. 15:10), but that ye may be the temple of God, living and dwelling in you (2 Cor. 6:16)].

Therefore there is a great difference between baptized and unbaptized men. For since, according to the doctrine of St. Paul (Gal. 3:27), all who have been baptized have put on Christ, and thus are truly regenerate, they have now a liberated will, i. e. as Christ says they have been made free again (John 8:36); for this reason they afterward not only hear the Word, but also, although in great weakness, are able to assent to it and accept it.

For since we, in this life, receive only the first-fruits of the Spirit, and the new birth is not complete, but only begun in us, the combat and struggle of the flesh against the spirit remains even in the elect and truly regenerate man, in which there is a great difference perceptible not only among Christians, in that one is weak and another strong in the spirit, but also every Christian experiences in himself that at one time he is joyful in spirit, and at another fearful and alarmed: at one p. 566 time ardent in love, strong in faith and hope, and at another cold and weak.

But when the baptized have acted against conscience, allowed sin to prevail in them, and thus have grieved and lost the Holy Ghost in them, they need not be rebaptized, but must again be converted, as has been sufficiently said before.

For it is once for all true that in genuine conversion a change, new emotion [renewal] and movement in understanding will and heart must occur, namely, that the heart perceive sin, dread God’s wrath, turn itself from sin, perceive and accept the promise of grace in Christ, have good spiritual thoughts, a Christian purpose and diligence, and strive against the flesh. For where none of these occurs or is present there is also no true conversion. But since the question is concerning the efficient cause, i. e. who works this in us, and whence man has this, and how he attains it, this doctrine is thus stated: Because the natural powers of man cannot act or help thereto (1 Cor. 2:14; 2 Cor. 3:5), God, out of his infinite goodness and mercy, comes first to us, and causes his holy Gospel to be preached, whereby the Holy Ghost desires to work and accomplish in us this conversion and renewal, and through preaching and meditation upon his Word kindles in us faith and other divine virtues, so that they are gifts and operations of the Holy Ghost alone. This doctrine also directs us to the means whereby the Holy Ghost desires to begin and work this [which we have mentioned], instructs us how those gifts are preserved, strengthened and increased, and admonishes us that we should not receive this grace of God in vain, but diligently ponder how grievous a sin it is to hinder and resist such operations of the Holy Ghost.

From this thorough explanation of the entire doctrine concerning the free will we can now judge also with respect to the last of the questions upon which, for quite a number of years, there has been controversy in the churches of the Augsburg Confession: (Whether man before, in or after his conversion resists the Holy Ghost, or does nothing whatever, but only suffers what God works in him [or is purely passive]? Whether in conversion man is like a block? Whether the Holy Ghost is given to those who resist him? Whether conversion occur by coercion, so that God coerces men to conversion against their wills?), and the opposite dogmas and errors are seen, exposed, censured and rejected, namely:

1. First, the folly of the Stoics and Manichæans, [who asserted] that everything that happens must so happen, and that man does everything from coercion, and that even in outward things the will of man has no freedom or ability to afford to a certain extent external righteousness and respectable deportment, p. 567 and to avoid external sins and vices, or that the will of man is coerced to external wicked deeds, inchastity, robbery and murder, etc.

2. Secondly, the gross error of the Pelagians, that the free will, from its own natural powers and without the Holy Ghost, can turn itself to God, believe the Gospel, and be obedient in heart to God’s Law, and by this, its voluntary obedience, can merit the forgiveness of sins and eternal life.

3. Thirdly, the error of the Papists and scholastics, who have presented it in a somewhat more subtile form, and have taught that man from his own natural powers can make a beginning of doing good and of his own conversion, and that then the Holy Ghost, because man is too weak to bring it to completion, comes to the aid of the good that has been begun from his own natural powers.

4. Fourthly, the doctrine of the Synergists, who pretend that man is not absolutely dead to good in spiritual things, but is badly wounded and half dead. Therefore, although the free will is too weak to make a beginning, and by its own powers to convert itself to God, and to be obedient in heart to God’s Law; nevertheless when the Holy Ghost makes a beginning, and calls us through the Gospel, and offers his grace, the forgiveness of sins and eternal salvation, that then the free will, from its own natural powers, meets God, and to a certain extent, although feebly, can act, help and co-operate thereto, can qualify itself for, and apply itself to grace, and embrace and accept it, and believe the Gospel, and also, in the progress and support of this work, it can co-operate, by its own powers, with the Holy Ghost.

But, on the contrary, it has above been shown at length that such power, namely, the facultas applicandi se ad gratiam, i. e. to qualify one’s self from nature for grace, does not proceed from our own natural powers, but alone from the operation of the Holy Ghost.

5. Also the following doctrine of the popes and monks, that, since regeneration, man, in this life, can completely fulfil the Law of God, and through the fulfilment of the Law be righteous before God and merit eternal life.

6. On the other hand, the enthusiasts should be rebuked with great severity and zeal, and should in no way be tolerated in the Church of God, who fabricate that God, without any means, without the hearing of the divine Word, and without the use of the holy Sacraments, draws man to himself, and enlightens, justifies and saves him.

7. Also those who fabricate that in conversion and regenera-

Cf. Epitome, ii.: 11, 12, notes.

^\* Ibid., ii.: 18.

p. 568 tion God so creates a new heart and new man that the substance and essence of the old Adam, and especially the rational soul, are altogether annihilated, and a new essence of the soul is created out of nothing.¹ This error St. Augustine expressly rebukes on Psalm where he quotes the passage from Paul (Eph. 4:22): “Put off the old man,” etc., and explains it in the following words: “That no one may think that some substance is to be laid aside, he has explained what it is to lay aside the old man, and to put on the new, when he says in the succeeding words: ‘ Putting away lying, speak the truth.’ So that is to put off the old man and to put on the new.”

¹ Epitome, ii.: 14.

8. Also if the following expressions be used without being explained, viz. that the will of man, before, in, and after conversion, resists the Holy Ghost, and that the Holy Ghost is given to those who resist him.²

² Ibid., ii.: 15.

For from the preceding explanation it is manifest that where no change whatever occurs through the Holy Ghost to that which is good in understanding, heart and will, and man does not at all believe the promise, and is not rendered fit by God for grace, but entirely resists the Word, there no conversion has occurred or can exist. For conversion is such a change through the operation of the Holy Ghost, in the understanding, will and heart of man, that, by this operation of the Holy Ghost, man can receive the offered grace. And indeed all those who obstinately and persistently resist the operations and movements of the Holy Ghost, which take place through the Word, do not receive, but grieve and lose the Holy Ghost.

There remains, nevertheless, also in the regenerate a refractoriness of which the Scriptures speak, namely, that “the flesh lusteth against the spirit” (Gal. 5:17), that “fleshly lusts war against the soul” (1 Pet. 2:11), and that “the law in the members wars against the law of the mind” (Rom. 7:23).

Therefore the man who is not regenerate wholly resists God, and is altogether a servant of sin (John 8:; Rom. 6:16). But the regenerate delights in the Law of God after the inward man, but nevertheless sees in his members the law of sin, which wars against the law of the mind; on this account, with his mind, he serves the Law of God, but, with the flesh, the law of sin (Rom. 7:25). In this way the correct opinion can and should be thoroughly, clearly and discreetly explained and taught.

As to the expressions of Chrysostom and Basil: Trahit Deus, sed volentem trahit; tantum velis, et Deus præoccurrit, and also the expression of the scholastics [and Papists], Hominis voluntas in conversione non est otiosa, sed agit aliquid, i. e. “God draws, p. 569 but he draws the willing,” and “In conversion the will of man is not idle, but effects something,” (expressions which have been introduced for confirming the natural free will in man’s conversion, against the doctrine concerning God’s grace), from the explanation heretofore presented it is manifest that they are not in harmony with the form of sound doctrine, but are contrary to it, and therefore when we speak of conversion to God should be avoided.

For the conversion of our corrupt will, which is nothing else than a resuscitation of it from spiritual death, is only and alone a work of God, just as also the resuscitation in the resurrection of the body should be ascribed to God alone, as has been above fully set forth and proved by manifest testimonies of Holy Scripture.

But how in conversion, through the drawing of the Holy Ghost, God changes stubborn and unwilling into willing men, and that after such conversion, in the daily exercise of repentance, the regenerate will of man is not idle, but also co-operates in all the deeds of the Holy Ghost, which he works through us, has already been sufficiently explained above.

So also when Luther says¹ that with respect to his conversion man is purely passive, i. e. does nothing whatever thereto, but only suffers what God works in him, his meaning is not that conversion occurs without the preaching and hearing of God’s Word; his meaning also is not that in conversion no new emotion is awakened in us by the Holy Ghost, and no spiritual operation begun; but he means that man of himself, or from his natural powers, cannot contribute anything or help to his conversion, and that conversion is not only in part, but altogether an operation, gift and present and work of the Holy Ghost alone, who accomplishes and effects it, by his virtue and power, through the Word, in the understanding, will and heart of man, tanquam in subiecto patiente, i. e. where man does or works nothing, but only suffers. Not as a statue is cut in a stone or a seal impressed into wax, which knows nothing of it, and also perceives and wills nothing of it, but in the way which is above narrated and explained.

¹ Cf. Epitome, ii.: 18.

Because also the youth in the schools have been greatly perplexed by the doctrine of the three efficient causes² concurring in the conversion to God of the unregenerate man, as to the manner in which they, namely, the Word of God preached and heard, the Holy Ghost and the will of man concur; it is again manifest from the explanation above presented p. 570 that conversion to God is a work of God the Holy Ghost alone, who is the true master-workman that alone works this in us, for which he uses the preaching and hearing of his Holy Word as his ordinary [and lawful] means and instrument. But the understanding and will of the unregenerate man are nothing else than the subjectum convertendum, i. e. that which is to be converted, as the understanding and will of a spiritually dead man, in whom the Holy Ghost works conversion and renewal, for which work the will of the man who is to be converted does nothing, but only lets God work in him, until he is regenerate; and then also by the Holy Ghost he works [co-operates] in other succeeding good works that which is pleasing to God, in the way and to the extent fully set forth above.

² Melanchthon in Loca Theologici (1535), Pfeffinger, Strigel and others Cf. Epit., ii.: 19.