But how, then, he must have asked himself in following out the train of thought of his new system, if, owing to the depravity of human nature as the result of original sin there remains in man no freedom in the choice of good? “Where does the freedom of the will come in?” he asks, as it follows from the Apostle’s teaching that “the keeping of the law is simply impossible” (“_sæpius dixi, simpliciter esse impossibile legem implere?_”).[233] He hesitates, it is true, to deny free will, but only for a moment, and then tells us boldly that the will has been robbed of its freedom (of choosing) good. “Had I said this, people would curse me,” but, according to him, it is St. Paul who advocates the doctrine that without grace there is no freedom of the will in the choice of good which can please God.[234] Here we have a foretaste of the doctrine Luther was to express at the Leipzig disputation and elsewhere, viz. that the freedom of the will for good is merely a name (“_res de solo titulo_”),[235] and of that later terrible thesis of his that free will in general is dead (“_liberum arbitrium est mortuum_”),[236] a thesis he defended more particularly against Erasmus. The young Monk was thus prepared to admit all the consequences of his new ideas, whereas the Apostle Paul, more particularly in his Epistle to the Romans, recognises the ability of man for natural goodness, and speaks of the law of nature in the heathen world and the possibility and actuality of its observance. “They do by nature the things of the law” (Rom. ii. 14). Luther will only allow that they do such things by means of grace, and the word grace again he uses merely for the grace of justification. His opinion with regard to the virtues of the heathen sages is noteworthy. He says that the philosophers of olden time had to be damned, although they may have been virtuous from their very inmost soul (“_ex animo et medullis_”), because they had at least experienced some self-satisfaction in their virtue, and, in consequence of the sinfulness of nature, must necessarily have succumbed to sinful love of self.[237] Not long after, i.e. as early as 1517, he declares in his MS. Commentary on the Epistle to the Hebrews their virtues to be merely vices (“_revera sunt vitia_”).[238]