 In the fifth part of his text, Luther moves on to discussing Erasmus’s arguments over the scriptural passages which Luther had used to challenge free choice in his Assertio. In response and in defending his own interpretation of those passages, Luther makes a number of similar points to those used in previous parts, such as: Erasmus ignores the convicting sense of the law (WA 18:736/LW 33:216); he confuses lack of free choice with coercion (WA 18:747/LW 33:233); he treats free choice as if it could occupy normatively neutral ground (WA 18:750/LW 33:237); and his argument overshoots, so that if followed consistently it results in Pelagianism (WA 18:755/LW 33:245). Likewise, in the sixth part, when offering further passages against free choice, Luther again reiterates his earlier arguments, particularly that works in accordance with the law do not justify (WA 18:764/LW 33:258); that the role of the law is to bring knowledge of sin (WA 18:766/LW 33:261); that Erasmus’s position is an unstable form of semi-Pelagianism (WA 18:769–70/LW 33:267–8); that divine foreknowledge and predestination leave no room for free choice (WA 18:772–3/LW 33:272); that free choice is not in a neutral space between good and evil (WA 18:779/LW 33:281–2); and that our dominion over creation does not entail that we have free choice in relation to God (WA 18:281/LW 33:284–5). In the concluding pages, Luther makes vividly clear the underlying spiritual concerns which motivate his position: namely that for salvation to be dependent on the properly used free choice of the believer is to leave the believer in the sort of uncertainty regarding salvation which had plagued Luther’s own earlier spiritual life, and which he was now thankful to have escaped, once he saw that “God has taken my salvation out of my hands into his, making it dependent on his choice and not mine” (WA 18:783/LW 33:289). Moreover, he adds the Christological argument: if human beings had the capacity to save themselves through their choices, Christ would have died in vain.