But granted foreknowledge and omnipotence, it follows naturally by an irrefutable logic that we have not been made by ourselves, nor do we live or perform any action by ourselves, but by his omnipotence. And seeing he knew in advance that we should be the sort of people we are, and now makes, moves, and governs us as such, what imaginable thing is there, I ask you, in us which is free to become in any way different from what he has foreknown or is now bringing about? Thus God’s foreknowledge and omnipotence are diametrically opposed to our free choice, for either God can be mistaken in foreknowing and also err in action (which is impossible) or we must act and be acted upon in accordance with his foreknowledge and activity. By the omnipotence of God, however, I do not mean the potentiality by which he could do many things which he does not, but the active power by which he potently works all in all [cf. I Cor. 12:6], which is the sense in which Scripture calls him omnipotent. This omnipotence and the foreknowledge of God, I say, completely abolish the dogma of free choice. Nor can the obscurity of Scripture or the difficulty of the subject be made a pretext here; the words are quite clear and known even to schoolboys, and what they say is plain and easy and commends itself even to the natural judgment of common sense, so that it makes no difference ence how great a tally you have of centuries, times, and persons who write and teach differently.
The Bondage of the Will
Luther’s Works Vol. 33