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015 - Appendices · Bondage of the Will

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  Speaker 1: Appendices to the Bondage of the Will by Martin Luther,
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  Speaker 1: translated by Henry Cole. This LibriVox recording is in the
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  Speaker 1: public domain. Martin Luther's judgment of Erasmus of Rotterdam to
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  Speaker 1: a certain friend, grace and peace in Christ. I received
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  Speaker 1: your last letter gladly, my excellent friend, because I believe
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  Speaker 1: you wish well to and are concerned for the state
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  Speaker 1: of the Christian cause. And I wish and pray that
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  Speaker 1: the Lord would perfect that which he hath begun in you.
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  Speaker 1: I am grievous at hearing that among you also this
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  Speaker 1: cruel persecution is carried on against Christ. But it will
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  Speaker 1: come to this, either that cruel tyrant will change his
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  Speaker 1: fury of his own accord, or you will change it
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  Speaker 1: for him. And that shortly. Concerning predestination, I knew long
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  Speaker 1: ago that Moslanis agrees with Erasmus, for he is an
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  Speaker 1: Erasmian altogether. My fixed opinion is, however, that Erasmus knows
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  Speaker 1: less about predestination, or rather pretends to know, than even
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  Speaker 1: the schools of the Sophists have known. Nor have I
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  Speaker 1: any need to fear a fall. While I maintain my
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  Speaker 1: sentiments unchanged Erasmus is not to be dreaded on this point,
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  Speaker 1: nor indeed on any essential point of Christianity. Truth is
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  Speaker 1: more powerful than eloquence. The spirit is far above human talent,
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  Speaker 1: faith is beyond all erudition, and as Paul saith, the
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  Speaker 1: foolishness of God is wiser than men First Corinthians one,
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  Speaker 1: twenty five. The eloquence of Cicero was often overthrown by
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  Speaker 1: inferior eloquence in the discussion of public causes. Julian was
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  Speaker 1: more eloquent than Augustine. In a word, the victory is
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  Speaker 1: in the hands of lying eloquence, as it is written
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  Speaker 1: out of the mouth of babes and sucklings. Hast thou
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  Speaker 1: ordained strength that thou mightest still the enemy and the
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  Speaker 1: avenger Psalm eight two, Matthew twenty one sixteen. I will
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  Speaker 1: not provoke Erasmus, nor will I, even when provoked once
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  Speaker 1: or twice, return the blow. And yet I do not
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  Speaker 1: think he shows his wisdom in directing the powers of
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  Speaker 1: his eloquence against me, For I fear he will not
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  Speaker 1: find in Luther a favor of Picardy, nor be able
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  Speaker 1: to exalt over me as he does over him. Where
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  Speaker 1: he says, all congratulate me upon my victory over the Gaul.
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  Speaker 1: But however, if he will enter the lists with me,
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  Speaker 1: he shall find that Christ fears neither the powers of
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  Speaker 1: the air nor the gates of Hell. And I, a
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  Speaker 1: most weak tongued babe, will meet the all eloquent Erasmus
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  Speaker 1: with confidence, caring nothing for his authority, his name, or
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  Speaker 1: his reputation. I know well what is in the man,
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  Speaker 1: seeing that I am well acquainted with the thoughts of Satan.
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  Speaker 1: Though I expect he will daily manifest more and more
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  Speaker 1: that disposition towards me which he fought busters in his heart.
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  Speaker 1: I express myself thus plainly that you might have no
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  Speaker 1: fear or concern on my account, nor be frightened at
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  Speaker 1: the great and swelling words of others. I wish you
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  Speaker 1: to salute Moselanus in my name, for I am not
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  Speaker 1: therefore ill affected towards him, because he leans to the
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  Speaker 1: side of Erasmus rather than to mine. Nay, tell him
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  Speaker 1: to stand by Erasmus firmly, for the time will come
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  Speaker 1: when he will think otherwise. In the meantime, the weakness
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  Speaker 1: of an excellent heart is to be borne with. And
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  Speaker 1: may you also prosper in the Lord Wirtemburgh fifteen twenty
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  Speaker 1: two Martin Luther to Nicholas Almsdorf concerning Erasmus of Rotterdam,
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  Speaker 1: Grace and peace in Christ. I thank you, my excellent friend,
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  Speaker 1: that you give me so candidly your opinion on my book.
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  Speaker 1: I care not at all that the Papists are offended.
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  Speaker 1: I did not write on their account, for they are
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  Speaker 1: not worth my writing or speaking in consideration of them
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  Speaker 1: any more. God has given them up to a reprobate mind,
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  Speaker 1: so that they even fight against that which they know
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  Speaker 1: to be the truth. My cause was heard at Augsburg
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  Speaker 1: before the Emperor Charles and the whole world, and found
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  Speaker 1: to be irreprehensible and to contain sound doctrine. Moreover, my
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  Speaker 1: confession and apology are made public and set in the
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  Speaker 1: open light throughout the world. By these I have answered
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  Speaker 1: an infinity of my adversary's books and all the lies
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  Speaker 1: of the Papists, past, present and to come. I have
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  Speaker 1: confessed Christ before this wicked and doulterous generation, and I
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  Speaker 1: doubt not but that He will also confess me before
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  Speaker 1: His Father and the Holy Angels. My light is set
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  Speaker 1: on a candlestick let him that seeth it see it
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  Speaker 1: more clearly. Still, let him that is blind be blinder. Still,
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  Speaker 1: let him that is just be jester. Still, let him
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  Speaker 1: that is filth be filthier. Still their blood be upon themselves.
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  Speaker 1: I am clean from their blood. I have declared to
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  Speaker 1: the unrighteous his unrighteousness, and he will not be converted.
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  Speaker 1: Let him therefore die in his sins. I have saved
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  Speaker 1: my own soul. There is no need, therefore, that I
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  Speaker 1: should write, or care to write on their account any farther.
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  Speaker 1: And as to your advice that that Grammarian or Vocabularian,
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  Speaker 1: whom you call the Erasmian plagiary, should be held in contempt,
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  Speaker 1: and that Erasmus himself should rather be answered, know that
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  Speaker 1: I have held him in sufficient contempt already, for I
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  Speaker 1: have not read one page of his writings. Jonas answered
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  Speaker 1: him once, although I was much against his doing it,
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  Speaker 1: and advised him, according to your opinion, to hold him
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  Speaker 1: in contempt. For I know the man well from his
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  Speaker 1: skin to his heart, that he is not worthy of
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  Speaker 1: being spoken to or dealt with by any good man.
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  Speaker 1: Such a hypocrite is he, and so full of reprobate,
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  Speaker 1: envy and malevolence. Moreover, you know my usual way of
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  Speaker 1: overthrowing writers of this stamp by holding them in silent contempt.
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  Speaker 1: For how many books of Echius, faber emsir Cochles, and
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  Speaker 1: many others, who seem to be as mountains in labor
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  Speaker 1: and about to bring forth? I know not what wonders
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  Speaker 1: have I myself, by my silence, only so utterly brought
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  Speaker 1: to nothing that no memory of them is left. Cato
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  Speaker 1: calls such pettifoggers and allows all their pratings to pass
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  Speaker 1: by unnoticed, whereas if he had at all considered them
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  Speaker 1: worthy of being noticed and answered, they might have procured
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  Speaker 1: to themselves a lasting fame. And there is a trite
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  Speaker 1: but true proverb. Full well I know that if with
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  Speaker 1: dung embroiled, conqueror or conquered, still I am besoiled. But
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  Speaker 1: here is my glorying. Whatever could be brought against me
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  Speaker 1: from the scriptures and from the fathers has been produced
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  Speaker 1: and published. And now all the glorying they have left
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  Speaker 1: is in slanders, lies and calumnies. And why should I
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  Speaker 1: envy them that, when they have no power or desire
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  Speaker 1: whatever to be renowned for any other virtues? Your judgment
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  Speaker 1: of Erasmus I much admire wherein you say plainly that
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  Speaker 1: he has no other basis wherein to build his doctrine
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  Speaker 1: but the favor of men, and attribute to him moreover
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  Speaker 1: ignorance and malice. And if you could but convey this
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  Speaker 1: judgment of yours with conviction to the minds of men
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  Speaker 1: in general, you would, in truth, like another stripling David,
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  Speaker 1: by this one blow, lay our boasting Goliath prostrate, and
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  Speaker 1: at the same time eradicate the world of his sect.
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  Speaker 1: For what is more vain, more fallacious in all things
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  Speaker 1: than the applause of men, especially in things spiritual, For
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  Speaker 1: as the Psalms testify, there is no help in them. Again,
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  Speaker 1: all men are liars. If therefore Erasmus be nothing but vanity,
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  Speaker 1: and rest alone on vanity and a lie, what need
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  Speaker 1: is there to reply to him at all? He himself,
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  Speaker 1: together with all his vanity, will at length vanish like
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  Speaker 1: smoke if we betreat him as I have treated those
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  Speaker 1: former scarecrows and petifoggers, whom, by my silence only I
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  Speaker 1: have committed to utter oblivion. I at one time attributed
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  Speaker 1: to him a singular kind of inconsistency in vain talking,
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  Speaker 1: for he seemed to treat on sacred and serious things
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  Speaker 1: with the greatest unconcern, and on the contrary to pursue
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  Speaker 1: Bauble's vanities and things laughable and ridiculous, with the utmost avidity,
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  Speaker 1: though an old man and a theologian, and at that
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  Speaker 1: in an age the most industrious and laborious, So that
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  Speaker 1: I really thought that what I had heard many men
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  Speaker 1: of wisdom and gravity say was true, that Erasmus was
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  Speaker 1: actually mad. When I first wrote against his diatribe, and
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  Speaker 1: was compelled to weigh his words, as John says, try
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  Speaker 1: the spirits, being disgusted at his inconsiderateness in a subject
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  Speaker 1: of so much importance, in order that I might rouse
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  Speaker 1: up the cold and doltish disputer. I goaded him as
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  Speaker 1: if in a snoring sleep, calling him a disciple at
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  Speaker 1: one time of Epicurus, at another of Lucian, and then
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  Speaker 1: again declaring him to be of the opinion of the skeptics,
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  Speaker 1: supposing that by these means he might perhaps be roused
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  Speaker 1: up to enter upon the subject with more feeling. But
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  Speaker 1: all was in vain. I only irritated the viper so
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  Speaker 1: as to cause him at last to give birth to
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  Speaker 1: his viper espis an offspring worthy of and exactly like
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  Speaker 1: its parent. But however he proudly omitted to say one
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  Speaker 1: single word to the subject point, so that from that
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  Speaker 1: time I have despaired of his theology all ti together. Now, however,
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  Speaker 1: I am quite of your opinion that it was not
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  Speaker 1: inconsiderateness in him, but, as you say, real ignorance and malice.
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  Speaker 1: For he was unacquainted with our doctrines or the doctrines
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  Speaker 1: of Christianity. He knew them, but from policy would not
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  Speaker 1: know them. And though he may not understand, nor indeed
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  Speaker 1: can understand, those doctrines which are peculiar to our fraternity,
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  Speaker 1: and which we maintain against the Synagogue of the Pope,
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  Speaker 1: yet he cannot be ignorant of those which are held
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  Speaker 1: in common by us and the Church under the Pope.
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  Speaker 1: Because he writes on these very largely, or rather laughs
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  Speaker 1: at them, such as the trinity of the divine persons,
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  Speaker 1: the divinity and humanity of Christ, sin, the redemption of
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  Speaker 1: the human race, the resurrection of the dead, eternal life,
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  Speaker 1: and the like. He knows. I say that these things
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  Speaker 1: are taught and believed even by many ungodly and false Christians.
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  Speaker 1: But the truth is he hates all the doctrines together. Nay,
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  Speaker 1: there can be no doubt in the mind of a
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  Speaker 1: true believer who has the spirit in his nostrils, that
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  Speaker 1: his mind is alienated from and utterly hates all religion together,
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  Speaker 1: and especially the religion of Christ. Many proofs of this
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  Speaker 1: are scattered here and there, and it will come to
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  Speaker 1: pass by and by that alike the mole, he will
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  Speaker 1: throw up some dirt that will show where and what
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  Speaker 1: he is, and prove his own destruction. He published lately,
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  Speaker 1: among his other works his Catechism, a production evidently of
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  Speaker 1: Satanic subtlety, For with a purpose full of craft, he
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  Speaker 1: designs to take children and youths at the outset, and
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  Speaker 1: to infect them with his poisons, that they might not
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  Speaker 1: afterwards be eradicated from them, just as he himself in
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  Speaker 1: Italy and at Rome so sucked in his doctrine of
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  Speaker 1: sorcerers and of devils, that now all remedy is too late.
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  Speaker 1: But who would bear with this method of bringing up
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  Speaker 1: children or the weak in faith which Erasmus proposes to us.
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  Speaker 1: The tender and unexperienced mind is to be formed at
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  Speaker 1: first by certain plain and necessary principles, which it may
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  Speaker 1: firmly believe, because it is necessary that every one who
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  Speaker 1: would learn should believe, For what will he ever learn
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  Speaker 1: who either doubts himself or is taught to doubt. But
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  Speaker 1: this new catechist of ours aims only at rendering his
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  Speaker 1: catechumens and the doctrines of faith suspicious. For at the
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  Speaker 1: very outset, laying aside all solid foundation, he does nothing
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  Speaker 1: but set before them those heresies and offenses of opinions
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  Speaker 1: by which the Church has been troubled from the beginning,
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  Speaker 1: so that in fact he would make it appear that
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  Speaker 1: there has been nothing certain in the Christian religion. And
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  Speaker 1: if an unexperienced mind be from the beginning poisoned by
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  Speaker 1: principles and questions of this kind, what else can it
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  Speaker 1: be expected to think of or do, but either to
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  Speaker 1: withdraw itself secretly from, or if it dare to hold
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  Speaker 1: the Christian religion in utter detestation, as a pest to mankind.
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  Speaker 1: He imagines, however, all the while, that no one will
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  Speaker 1: discover the craft of his design, as though we had
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  Speaker 1: not in the scripture's numberless examples of these bugbears of
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  Speaker 1: the devil. It was thus the serpent dealt with Eve.
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  Speaker 1: He first entangled her in doubts and brought her to
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  Speaker 1: suspect the reality of the precept of God concerning the
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  Speaker 1: Tree of knowledge of good and evil. And when he
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  Speaker 1: had brought her to a standstill of doubt, overthrew and
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  Speaker 1: destroyed her. Unless Erasmus considers this to be a mere fable.
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  Speaker 1: Also it is with the same serpent like attack that
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  Speaker 1: he creeps upon and deceives simple souls, saying, how is
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  Speaker 1: it that there have been so many sects and errors
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  Speaker 1: in this one true religion as it is believed to be?
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  Speaker 1: How is it that there have been so many creeds?
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  Speaker 1: Why in the apostles creed is the Father called God God,
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  Speaker 1: the Son not God but Lord, and the Spirit neither
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  Speaker 1: God nor Lord, but Holy? And so on? Who I
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  Speaker 1: would ask troubles unexperienced souls whom he undertakes to instruct
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  Speaker 1: with questions like these, but the devil himself. Who would
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  Speaker 1: dare to speak thus upon a creed of faith? But
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  Speaker 1: the very mouth and instrument of the devil. Here you
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  Speaker 1: have the plot, the execution, and the catastrophic end of
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  Speaker 1: a soul murdering tragedy. But behold, I am here almost
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  Speaker 1: carried into a refutation of his catechism, whereas I merely
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  Speaker 1: intended to show you why I thought it better not
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  Speaker 1: to answer this viber at all, because he will most
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  Speaker 1: effectually refute himself in the minds of all godly and
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  Speaker 1: good men. The like game also he played on the
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  Speaker 1: apostle Paul in his Preface to the Romans, to say
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  Speaker 1: nothing about his paraphrases or his mad vagaries paraphernaces, to
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  Speaker 1: use his own term where he speaks of the praises
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  Speaker 1: of Paul, in that way that no simple reader whatever,
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  Speaker 1: who is unacquainted with rhetoric, could be more effectually drawn
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  Speaker 1: away and beaten off from reading and studying Paul. So confused, intricate,
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  Speaker 1: self contradictory, diverse, and disgusting does he represent him to be,
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  Speaker 1: so that the reader must of necessity believe the epistle
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  Speaker 1: to be the production of some madman. So far is
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  Speaker 1: it from possibility that he should consider it to be profitable,
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  Speaker 1: And among the rest of his razors sharp cuts he
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  Speaker 1: could not receive without venting his spleen. Even this, that
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  Speaker 1: Peter should call Christ man and say nothing of his
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  Speaker 1: godhead a notable annotation, truly and most appropriately applicable to
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  Speaker 1: the passage. And then as to his method, with all
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  Speaker 1: its twistings and windings, what is it but a holding
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  Speaker 1: up of Christ, and everything done by him to derision.
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  Speaker 1: Who could gather anything from this method but a disgusted at, nay,
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  Speaker 1: a hatred of attending to a religion so confused and perplexed,
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  Speaker 1: and perhaps after all merely fabulous. Who moreover ever spoke
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  Speaker 1: in so much disdain and contempt, not to say enmity
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  Speaker 1: of the apostle and evangelist John, who among Christians is
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  Speaker 1: held to be of the highest authority after Christ, he
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  Speaker 1: merely scolds little children, except it be when he considers
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  Speaker 1: a man to be adult or a loggerhead. Christians ever
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  Speaker 1: speak of the apostles with reverence and fear, whereas this
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  Speaker 1: fellow would teach us to speak of them with profane
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  Speaker 1: pride and contempt. And this is the first step towards
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  Speaker 1: speaking profanely of God himself, whose the apostles are. Nay,
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  Speaker 1: it is the same as saying in contempt of the
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  Speaker 1: Holy Spirit, whose the words of the apostles are that
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  Speaker 1: he merely scolds little children. Numberless things of this kind
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  Speaker 1: are to be found in Erasmus. Or rather, this is
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  Speaker 1: his whole character in theology, and this many others have
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  Speaker 1: observed before me, and still do observe daily more and more.
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  Speaker 1: Nor does he cease to go on and to publish
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  Speaker 1: daily his annotations more and more grossly, for his judgment
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  Speaker 1: now for a long time lingereth not, and his damnation
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  Speaker 1: slumbereth not. This is also a notable instance of the
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  Speaker 1: piety of Erasmus in his letter upon Christian Philosophy, which
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  Speaker 1: is published with his New Testament and used in common
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  Speaker 1: throughout all the churches. When he had propounded the question
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  Speaker 1: why Christ, so great a teacher descended from heaven when
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  Speaker 1: there are many things taught even among the Heathens, which
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  Speaker 1: are precisely the same, if not more perfect, he answers
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  Speaker 1: Christ came, which I doubt not, but he believed most
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  Speaker 1: erasmianly from heaven, that he might exemplify those things more
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  Speaker 1: perfectly and more fully than any of the saints before him. Thus,
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  Speaker 1: this miserable renewer of all things Christ, for so he reproaches,
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  Speaker 1: the Lord of glory, has lost the glory of a
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  Speaker 1: redeemer and becomes only one more holy than others. This
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  Speaker 1: sentiment could not be expressed in ignorance, but must have
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  Speaker 1: been designed and wilful, because even those who do not
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  Speaker 1: truly believe know and everywhere confess that Christ descended from
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  Speaker 1: heaven to redeem us men from sin and death. This
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  Speaker 1: was the sentiment that first alienated my mind from Erasmus.
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  Speaker 1: From that moment I began to suspect him of being
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  Speaker 1: a plain democritus or Epicurus, and a crafty derider of Christ,
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  Speaker 1: for he everywhere intimates to his fellow Epicureans his hatred
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  Speaker 1: against Christ, though he does it in words so figurative
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  Speaker 1: and insidious that he leaves himself a clew for raging
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  Speaker 1: most furiously against those Christians who, from being offended at
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  Speaker 1: his suspicious and double manas words, will not interpret them
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  Speaker 1: as standing in favor of their Christ. As though Erasmus
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  Speaker 1: himself had an all free prerogative throughout the world of
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  Speaker 1: speaking on divine things with obliquity in craft, and had
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  Speaker 1: all men so under his thumb that they must interpret
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  Speaker 1: all his obliquities and crafty maneuvers as having an upright
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  Speaker 1: and honest intent. Why does he not rather speak openly
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  Speaker 1: and plainly. Why does he always deal in these crafty
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  Speaker 1: and ensnaring figures of speech so great a rhetorician in
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  Speaker 1: Theologian ought not only to know, but to act according
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  Speaker 1: to that which Phabeus says. An ambiguous word should be
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  Speaker 1: avoided as a rock. Where it happens now and then
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  Speaker 1: inadvertently it may be pardoned. But where it is sought
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  Speaker 1: for designedly and purposely, it deserves no pardon whatever, but
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  Speaker 1: justly merits the abhorrence of every one. For to what
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  Speaker 1: does this hateful, double tongued way of speaking tend. It
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  Speaker 1: only furnishes an opportunity of disseminating and fostering, in safety
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  Speaker 1: the seeds of every heresy under the cover of words
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  Speaker 1: and letters that have a show of Christian faith. And thus,
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  Speaker 1: while religion is believed to be taught and defended, it
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  Speaker 1: is in reality utterly destroyed and subverted from its foundation
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  Speaker 1: before it is understood. Wherefore all are perfectly in the
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  Speaker 1: right who interpret his suspicious and insidious words against himself.
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  Speaker 1: Nor is any notice to be taken of him when
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  Speaker 1: he cries out calumly calumny because his words are not
• 20:33
  Speaker 1: fairly and candidly interpreted. Why does he himself ever avoid
• 20:38
  Speaker 1: fair words and designedly express himself in those which are unfair.
• 20:43
  Speaker 1: For it is an unheard of kind of tyranny to
• 20:46
  Speaker 1: wish to have the whole human race so under his thumb,
• 20:49
  Speaker 1: that they should be compelled to understand fairly what he
• 20:52
  Speaker 1: says insidiously and dangerously, and thus sede to him the
• 20:56
  Speaker 1: prerogative of expressing himself insidiously. No, let him rather be
• 21:01
  Speaker 1: reduced to order and commanded to bow to the whole
• 21:04
  Speaker 1: human race, that is, by abstaining from that profane and
• 21:08
  Speaker 1: double tongued vertibility of speech in vain talking, and by avoiding,
• 21:12
  Speaker 1: as Paul saith, profane and vain babblings. For this it
• 21:17
  Speaker 1: was that even the public laws of the Roman Empire
• 21:20
  Speaker 1: condemned this manner of speaking and punished it. Thus they
• 21:24
  Speaker 1: commanded that the words of him, who should speak obscurely,
• 21:27
  Speaker 1: when he could speak more plainly, should be interpreted against himself.
• 21:31
  Speaker 1: And Christ also condemned that wicked servant who excused himself
• 21:35
  Speaker 1: by an evasion and interpreting his own words against himself. Said,
• 21:40
  Speaker 1: out of thine own mouth, will I judge thee thou
• 21:43
  Speaker 1: wicked servant? For if in religion, in laws, and in
• 21:47
  Speaker 1: all weighty matters, we should be allowed to express ourselves
• 21:50
  Speaker 1: ambiguously and insidiously. What could follow but that utter confusion
• 21:55
  Speaker 1: of babel, where no one could understand another. This would
• 21:59
  Speaker 1: be to the language of eloquence, and in so doing,
• 22:02
  Speaker 1: to lose the language of nature. Moreover, if this license
• 22:07
  Speaker 1: should prevail, I might conveniently interpret all that the whole
• 22:10
  Speaker 1: herd of heretics ever said, Nay, all that the devil
• 22:14
  Speaker 1: himself ever did, or said, or could say or do,
• 22:17
  Speaker 1: to all eternity. Where then would be the power of
• 22:21
  Speaker 1: refuting the heretics and the devil? Where would be that
• 22:24
  Speaker 1: wisdom of the Lord Christ, which all the adversaries shall
• 22:27
  Speaker 1: not be able to resist. What would become of logic,
• 22:31
  Speaker 1: the instructor of teaching rightly? What would become of rhetoric
• 22:35
  Speaker 1: the faculty of persuading? Nothing would be taught, nothing would
• 22:39
  Speaker 1: be learned, No persuasion could be carried home, no consolation
• 22:43
  Speaker 1: could be given, No fear would be wrought, because nothing
• 22:47
  Speaker 1: would be spoken or heard. That was certain. When therefore
• 22:51
  Speaker 1: Erasmus lightly and ridiculously says of John the Evangelist that
• 22:55
  Speaker 1: he merely scolds babes, he is to be adjudged immediately
• 22:59
  Speaker 1: a discipher of Epicurus or Democritus, and to be addressed. Thus,
• 23:04
  Speaker 1: learn to speak of majesty with more reverence. Some noted
• 23:08
  Speaker 1: jesters have indeed sometimes spoken of princes thus irreverently and foolike,
• 23:14
  Speaker 1: but not always with impunity. But if any one else
• 23:17
  Speaker 1: of a sound mind and judgment had done the same,
• 23:19
  Speaker 1: he might perhaps have lost his head for the crime
• 23:22
  Speaker 1: of insulted majesty. Thus, when Erasmus says, Peter addressed Christ
• 23:27
  Speaker 1: as man, and says nothing of his divinity, he is
• 23:31
  Speaker 1: to be condemned of arianism and heresy, because he could
• 23:34
  Speaker 1: have omitted this insidious observation altogether in a matter where
• 23:38
  Speaker 1: the divine majesty is eminently concerned, or have spoken more reverently,
• 23:44
  Speaker 1: for the words plainly imply that the Arians do not
• 23:47
  Speaker 1: like that Christ should be called God, but consider it
• 23:50
  Speaker 1: better that he should be called man only. And how
• 23:53
  Speaker 1: conveniently soever, they may be interpreted in favor of the
• 23:57
  Speaker 1: divinity of Christ. Yet as they stand and are read
• 24:00
  Speaker 1: according to their plain meaning, especially since their author is suspicious,
• 24:04
  Speaker 1: they offend Christian minds because they have not one plain meaning,
• 24:09
  Speaker 1: and may be more easily understood to favor the Arians
• 24:12
  Speaker 1: than the Orthodox. Hence, Jerome, writing of the Arians of
• 24:16
  Speaker 1: his time, who taught in the same artful way, says
• 24:20
  Speaker 1: their priests say one thing, and their people understand another.
• 24:25
  Speaker 1: In like manner, there was no necessity for observing to
• 24:27
  Speaker 1: Christians on that passage that Peter did not call Christ God,
• 24:31
  Speaker 1: though in truth he did not omit to call Christ God.
• 24:35
  Speaker 1: Nor is it enough to pretend that he called him
• 24:37
  Speaker 1: man only on account of the common multitude. For though
• 24:41
  Speaker 1: he did call him man, yet he did not therefore
• 24:45
  Speaker 1: omit to call him God, except that he did not
• 24:47
  Speaker 1: pronounce these three letters God. But this Erasmus rigidly deems
• 24:53
  Speaker 1: was necessary. By so doing. However, he does nothing here
• 24:57
  Speaker 1: as well as every other place, but lays, without any
• 25:01
  Speaker 1: cause whatever, to entrap the inexperienced and to render our
• 25:04
  Speaker 1: religion suspicious. That Carpitian, whoever he was, justly condemns him
• 25:11
  Speaker 1: as a favorer of the Aryans in his preface to Hilary,
• 25:14
  Speaker 1: where he has said, we dare to call the Holy
• 25:17
  Speaker 1: Spirit God, which the ancients did not dare to do,
• 25:21
  Speaker 1: And when having been faithfully admonished, he ought to have
• 25:24
  Speaker 1: acknowledged his high flown figures of speech and his arianisms,
• 25:27
  Speaker 1: and to have corrected them. He not only did not
• 25:30
  Speaker 1: do that, but even inveighed against the admonition as a
• 25:34
  Speaker 1: calumny proceeding from Satan, and laughed at the divinity twofold.
• 25:38
  Speaker 1: More than ever such a confidence has he in his
• 25:41
  Speaker 1: pliability of speech and his circumlocutive evasions. Nevertheless, he very
• 25:47
  Speaker 1: seriously confesses the Trinity, and would not, by any means
• 25:50
  Speaker 1: whatever be thought to deny the trinity of the Godhead,
• 25:53
  Speaker 1: but only wishes to say that the curiosity which he
• 25:57
  Speaker 1: afterwards requests will be conveniently interpreted. Diligence of the moderns
• 26:02
  Speaker 1: has received and dared many things from the scriptures which
• 26:05
  Speaker 1: the ancients dared not, as though the Christian religion rested
• 26:09
  Speaker 1: on the authority of men. For this is what he
• 26:12
  Speaker 1: would persuade us to. And what is this but considering
• 26:15
  Speaker 1: all religion together to be a mere fable. Here, although
• 26:20
  Speaker 1: the Carpacian may be many things of no weight whatever,
• 26:24
  Speaker 1: and ever an enemy to Luther, yet Erasmus, from an
• 26:28
  Speaker 1: unheard of pride, thinks all men together to be mere
• 26:31
  Speaker 1: stocks and stones, who neither understand any subject nor see
• 26:35
  Speaker 1: through the meaning of any words, read that observation of
• 26:39
  Speaker 1: his and say, if you do not discover the incarnate devil,
• 26:43
  Speaker 1: this observation fixes in me a determination. Let others do
• 26:48
  Speaker 1: as they please. Not to believe Erasmus, even if he
• 26:51
  Speaker 1: should openly confess in plain words that Christ is God.
• 26:55
  Speaker 1: But I would address to him that sophistical saying of Chrysippus.
• 26:59
  Speaker 1: If you long you lie, even when you speak the truth.
• 27:02
  Speaker 1: For what need was there if he in verity believed
• 27:05
  Speaker 1: that the Holy Spirit is God, to say, we dare
• 27:09
  Speaker 1: to call the Holy Spirit God, which the Ancients did
• 27:12
  Speaker 1: not dare to do. What need was there to use
• 27:15
  Speaker 1: this vertible word? Dare that it might apply both to
• 27:19
  Speaker 1: the praise and dispraise of these same moderns when we
• 27:24
  Speaker 1: received this doctrine from the Ancients and did not dare
• 27:27
  Speaker 1: to receive it first. But however, it is a stark
• 27:32
  Speaker 1: lie to say that the Ancients did not first dare
• 27:35
  Speaker 1: to call the Holy Spirit God unless by Ancients, according
• 27:39
  Speaker 1: to one of his very beautiful figures of speech, he
• 27:42
  Speaker 1: means Democratus and Epicurus, or unless he means God materially,
• 27:48
  Speaker 1: that is, these three letters God. But to what purpose
• 27:52
  Speaker 1: is all this hateful maneuvering, but to make of a
• 27:55
  Speaker 1: gnat an elephant as a stumbling block to the unexperienced,
• 27:59
  Speaker 1: and to intimate that the Christian religion is a nothing
• 28:02
  Speaker 1: at all, and that for no other reason than because
• 28:06
  Speaker 1: these three letters God are not written in every place
• 28:10
  Speaker 1: where he considers they ought to have been written in
• 28:14
  Speaker 1: the same manner his fathers, the Arians, made numberless quibbles
• 28:18
  Speaker 1: because these letters homeusius and in nascubelis were not found
• 28:23
  Speaker 1: in the sacred writings, considering it nothing to the purpose
• 28:27
  Speaker 1: that the same thing could be solidly proved in substance.
• 28:30
  Speaker 1: And where the name God was written, they were ready
• 28:34
  Speaker 1: with their gloss to elude the truth by contending that
• 28:37
  Speaker 1: it did not mean God in reality, but God by appellation.
• 28:42
  Speaker 1: So that you can do nothing with these vipers, whether
• 28:44
  Speaker 1: you speak to them by the scriptures or without the scriptures.
• 28:49
  Speaker 1: This is the way of the malice of Satan. When
• 28:52
  Speaker 1: he cannot deny the fact, he turns to demanding certain
• 28:55
  Speaker 1: particular terms, which he himself prescribes. And thus the devil
• 29:00
  Speaker 1: himself may say, even to Christ, although thou speakest the truth,
• 29:04
  Speaker 1: Yet since thou dost not speak it in the terms
• 29:07
  Speaker 1: which I think requisite thou sayest nothing at all, and
• 29:11
  Speaker 1: I wish the truth to be spoken in no words whatever.
• 29:15
  Speaker 1: This is like Marcolpus, who wished to be hung upon
• 29:19
  Speaker 1: a tree chosen by himself, and yet wished to choose
• 29:23
  Speaker 1: no tree at all. But of this elsewhere, if the
• 29:27
  Speaker 1: Lord shall give me leisure and length of life, for
• 29:31
  Speaker 1: it is my determination to leave behind me my true
• 29:34
  Speaker 1: and faithful testimony concerning Erasmus, and thus to expose Luther
• 29:38
  Speaker 1: to be bitten and stung by these vipers, but not
• 29:41
  Speaker 1: to be utterly torn in pieces and destroyed. And I
• 29:45
  Speaker 1: return to my observations upon my liberty, which I have asserted,
• 29:48
  Speaker 1: giving it as my sentiments, that the tyranny of Erasmus,
• 29:52
  Speaker 1: which he would exercise by means of circumlocutive evasions, is
• 29:55
  Speaker 1: not to be born, but that he is to be
• 29:58
  Speaker 1: judged openly out of his own mouth. Where he speaks
• 30:01
  Speaker 1: as an aryan, let him be judged as an Aryan,
• 30:05
  Speaker 1: where he speaks as a Lucian. Let him be judged
• 30:08
  Speaker 1: a Lucian where he speaks as a gentile. Let him
• 30:11
  Speaker 1: be judged a gentile unless he repent and cease to
• 30:15
  Speaker 1: defend such ways of expressing himself. For instance, in one
• 30:20
  Speaker 1: of his epistles on the incarnation of the Son of God,
• 30:23
  Speaker 1: he uses a most abominable term, calling it the intercourse
• 30:27
  Speaker 1: of God with the Virgin. Here he is to be
• 30:30
  Speaker 1: judged a horrible blasphemer of God and the Virgin. Nor
• 30:34
  Speaker 1: does it make him at all better his afterwards expounding
• 30:38
  Speaker 1: intercourse as applying to the form of the Christian doctrine,
• 30:42
  Speaker 1: why did he not speak of the form of the
• 30:44
  Speaker 1: Christian doctrine? For he well knew that by this word intercourse,
• 30:49
  Speaker 1: Christians could not but be greatly offended. And let him
• 30:53
  Speaker 1: be judged ungodly. Who would not be offended at a
• 30:56
  Speaker 1: term so abominably obscene in a matter so sacred, knowing
• 31:00
  Speaker 1: that an ambiguous expression of such a nature is always
• 31:04
  Speaker 1: taken in its worst sense, even though we be not
• 31:07
  Speaker 1: ignorant that the term may have another meaning. If it
• 31:11
  Speaker 1: take place from inadvertency, it may be pardoned, if from
• 31:15
  Speaker 1: design and wilfulness it is to be condemned, as I said,
• 31:19
  Speaker 1: without mercy, For to hold the doctrine of faith is
• 31:22
  Speaker 1: arduous and a divine work, even when delivered in proper,
• 31:27
  Speaker 1: evident and certain words. How then shall it be held
• 31:31
  Speaker 1: if it be delivered in ambiguous, doubtful, and oblique words.
• 31:36
  Speaker 1: Saint Augustine says philosophers ought to speak freely on difficult points,
• 31:41
  Speaker 1: fearing no offense. But we says, he must speak to
• 31:45
  Speaker 1: a certain rule. And therefore he blames the use of
• 31:49
  Speaker 1: the term fortune or fate, both in himself and others.
• 31:53
  Speaker 1: For even though the person may by fortune mean the
• 31:57
  Speaker 1: divine mind, the agent of all things, from which nature
• 32:01
  Speaker 1: is known to be distinctly different, and thus may not
• 32:04
  Speaker 1: think impiously, yet says he let him hold his sentiment,
• 32:08
  Speaker 1: but correct his expression. And even to suppose that Augustine
• 32:13
  Speaker 1: did not say this, and never had any certain rule
• 32:15
  Speaker 1: according to which he expressed himself, yet nature will tell
• 32:19
  Speaker 1: us that every profession sacred, as well as profane, uses
• 32:23
  Speaker 1: certain terms of its own, and avoids all ambiguities. For
• 32:28
  Speaker 1: even common tradesmen either reprove or condemn, or hold up
• 32:32
  Speaker 1: to ridicule the man who speaks of his own trade
• 32:36
  Speaker 1: in the technical terms, as they are called peculiar to
• 32:39
  Speaker 1: the trade of another. With how much greater force will
• 32:43
  Speaker 1: this apply to things sacred where certain salvation or eternal
• 32:47
  Speaker 1: perdition is the consequence, and where all must be taught
• 32:51
  Speaker 1: in certain and proper terms. Let us, if we must
• 32:55
  Speaker 1: do it, trifle with ambiguities in other things that are
• 32:58
  Speaker 1: of no moment, as nuts, apples, pence, and other things
• 33:03
  Speaker 1: which are the toys of children and of fools. But
• 33:06
  Speaker 1: in religion and weighty matters of state, let us shun
• 33:10
  Speaker 1: with all possible care and ambiguity, as we would shun death,
• 33:14
  Speaker 1: or the devil. Our king of ambiguity, however, sits upon
• 33:18
  Speaker 1: his ambiguous throne insecurity and destroys us stupid Christians, with
• 33:23
  Speaker 1: a double destruction. First, it is his will, and it
• 33:27
  Speaker 1: is a great pleasure to him to offend us by
• 33:30
  Speaker 1: his ambiguous words. And indeed he would not like it
• 33:33
  Speaker 1: if we, stupid blocks, were not offended. And next, when
• 33:37
  Speaker 1: he sees that we are offended and have run against
• 33:40
  Speaker 1: his insidious figures of speech and begin to exclaim against him,
• 33:44
  Speaker 1: he then begins to triumph and rejoice that the desired
• 33:48
  Speaker 1: prey has been caught in his snares. For now, having
• 33:51
  Speaker 1: found an opportunity of displaying his rhetoric, he rushes upon
• 33:55
  Speaker 1: us with all his powers and all his noise, tearing us,
• 33:59
  Speaker 1: flogging us, crucifying us, and sending us farther than Hell itself,
• 34:04
  Speaker 1: saying that we have understood his words calumniously, virulently, satanically,
• 34:10
  Speaker 1: using the worst terms he can find, whereas he never
• 34:13
  Speaker 1: meant them to be so understood in the exercise of
• 34:18
  Speaker 1: this wonderful tyranny. And who would think that this madam
• 34:21
  Speaker 1: ambiguity could make so much ado or who could suppose
• 34:25
  Speaker 1: that any one would be so great a madman as
• 34:28
  Speaker 1: to have so much confidence in a vain figure of speech.
• 34:31
  Speaker 1: He not only compels us to put up with his
• 34:34
  Speaker 1: all free prerogative of using ambiguities, but binds us down
• 34:38
  Speaker 1: to the necessity of keeping silence. He plainly designs all
• 34:42
  Speaker 1: the while and wishes us to be offended, that he
• 34:46
  Speaker 1: and his herd of epicureans with him may have a
• 34:49
  Speaker 1: laugh at us as fools. But on the other hand,
• 34:52
  Speaker 1: he does not like to hear that we are offended,
• 34:55
  Speaker 1: lest it should appear that we are true Christians. Thus
• 34:58
  Speaker 1: must we suffer wounds without number, and yet not utter
• 35:02
  Speaker 1: a groan or a sigh. We Christians, however, who are
• 35:06
  Speaker 1: to judge not meets and drinks only, but angels in
• 35:09
  Speaker 1: the whole world, And who actually judge even now not
• 35:13
  Speaker 1: only do not bear with this tyranny of ambiguities, but
• 35:16
  Speaker 1: on the contrary, opposed to it our liberty of pronouncing
• 35:19
  Speaker 1: the twofold condemnation. The first is, as I have already observed,
• 35:25
  Speaker 1: we condemn all the ambiguous expressions of Erasmus and interpret
• 35:29
  Speaker 1: them against himself. As Christ saith out of thine own mouth.
• 35:33
  Speaker 1: Will I judge thee thou wicked servant again by thine
• 35:37
  Speaker 1: own words, shalt thou be condemned? For wherefore hast thou
• 35:41
  Speaker 1: spoken against thine own soul? Thy blood be upon thine
• 35:45
  Speaker 1: own head. The second condemnation is we condemn and curse
• 35:50
  Speaker 1: again and again his glosses and convenient interpretations, by which
• 35:55
  Speaker 1: he not only does not correct his ungodly expressions, but
• 35:58
  Speaker 1: even defends them. That is, he laughs at us twice
• 36:02
  Speaker 1: as much in his after interpretations as he does in
• 36:05
  Speaker 1: his first expressions. For example, he says that by the
• 36:10
  Speaker 1: intercourse of God with the Virgin, he does not mean
• 36:13
  Speaker 1: a common intercourse, but another kind of marriage between God
• 36:17
  Speaker 1: and the Virgin, where the Angel Gabriel is the bridegroom
• 36:20
  Speaker 1: and the Holy Spirit performs the act of consummation. Only
• 36:25
  Speaker 1: observe what this fellow, by his interpretation, would have us
• 36:28
  Speaker 1: to hear and understand Christ to be. And he says
• 36:32
  Speaker 1: these things that he might defend the filthiness and obscenity
• 36:35
  Speaker 1: of his expression in the face of offended Christians, and
• 36:39
  Speaker 1: laugh at them all the while. And thus he forces
• 36:42
  Speaker 1: upon us this offensive term, when he knows very well
• 36:46
  Speaker 1: that this mystery of the most Holy incarnation cannot be
• 36:49
  Speaker 1: explained to the mind of man by all the obscene
• 36:52
  Speaker 1: and ambiguous words of the whole world. But how it
• 36:55
  Speaker 1: is understood by the epicureans, I dare not for horror imagine,
• 37:00
  Speaker 1: why do we not call the conversation of God with
• 37:03
  Speaker 1: Moses and the other prophets intercourse also, and make the
• 37:07
  Speaker 1: angels bridegrooms, and the Holy Spirit the consummator of the act,
• 37:12
  Speaker 1: or make of it something still more obscene. Moreover, here
• 37:17
  Speaker 1: is the impious idea of sex, introduced to perfect this
• 37:20
  Speaker 1: monstrous derision, of saying that God had intercourse with the Virgin,
• 37:25
  Speaker 1: in order that the whole might be made a fable
• 37:28
  Speaker 1: like that wherein Mars is said to have had intercourse
• 37:31
  Speaker 1: with Rhea, and Jupiter with Semele, and that Christianity might
• 37:36
  Speaker 1: be reduced to a level with one of the fabulous
• 37:39
  Speaker 1: stories of old, and men represented as fools in pitiable
• 37:43
  Speaker 1: madmen for believing such a story to be serious and true,
• 37:47
  Speaker 1: not considering what turpitudes and obscenities were the objects of
• 37:51
  Speaker 1: their faith and worship. And therefore Christians, that stupid set
• 37:55
  Speaker 1: of creatures were to be admonished by means of figures
• 37:59
  Speaker 1: like these, to begin to doubt, and then from doubting
• 38:02
  Speaker 1: to depart from the faith, that thus religion might be
• 38:06
  Speaker 1: utterly destroyed before any one could be aware of it.
• 38:10
  Speaker 1: This is the verification of that parable Matthew thirteen, where
• 38:14
  Speaker 1: the enemy is represented as sowing terrors in the night
• 38:17
  Speaker 1: and going his way. Thus, we Christians are sleeping in security,
• 38:22
  Speaker 1: and even if we were not sleeping, those bewitching sirens,
• 38:25
  Speaker 1: by their honey of speech, would soon lull us to
• 38:28
  Speaker 1: sleep and bring a cloud of night over our eyes.
• 38:32
  Speaker 1: In the meantime are sown those terrors of figurative and
• 38:35
  Speaker 1: insidious words. And yet when Sacramentarians, Donatists, Arians and a Baptists,
• 38:42
  Speaker 1: Epicureans and so forth are sprung up, we ask, how
• 38:46
  Speaker 1: is it that our Lord's field hath tars. They, however,
• 38:50
  Speaker 1: who have sown them, are gone away. That is, they
• 38:54
  Speaker 1: so paint and set themselves off by their convenient interpretations,
• 38:58
  Speaker 1: and withdraw themselves from sight, that they seem as if
• 39:02
  Speaker 1: they had sown nothing but wheat. Thus the enemy slides away,
• 39:06
  Speaker 1: and is off in safety, and crowned with honor and applause,
• 39:10
  Speaker 1: and appears to be a friend, when he is, in
• 39:12
  Speaker 1: truth the greatest of enemies. This is the way with
• 39:16
  Speaker 1: the strange woman Proverbs thirty, who, when she has eaten,
• 39:20
  Speaker 1: wipeth her mouth, and saith, I have done no wickedness.
• 39:26
  Speaker 1: Thus have I replied to your letter, my friend Armsdorf,
• 39:29
  Speaker 1: Though perhaps I have been too long and tedious, but
• 39:32
  Speaker 1: I wished to show you why I judged it best
• 39:35
  Speaker 1: not to answer Erasmus any farther. I am, moreover abundantly
• 39:40
  Speaker 1: engaged in teaching, confirming, correcting, and governing my flock, and
• 39:46
  Speaker 1: my work of translating the Bible alone requires the devotion
• 39:49
  Speaker 1: of my whole time, from which work Satan, with all
• 39:53
  Speaker 1: his might, endeavors to withdraw me, as he has done
• 39:56
  Speaker 1: upon former occasions, that he might get me to leave
• 39:59
  Speaker 1: the best things to follow after those which are nothing
• 40:02
  Speaker 1: but vain and empty vapors. For my bondage of the
• 40:06
  Speaker 1: will proves to you how difficult to task it is
• 40:08
  Speaker 1: to cope with that proteus Erasmus, on account of his
• 40:12
  Speaker 1: vertibility and slipperiness of speech, in which alone is all
• 40:16
  Speaker 1: his confidence, he never remains in one position, but with
• 40:21
  Speaker 1: the deepest craft, evades every blow, and is like an
• 40:24
  Speaker 1: irritated hornet. Whereas miserable, I am compelled to stand my
• 40:30
  Speaker 1: ground in one position, and that upon unequal ground as
• 40:35
  Speaker 1: a sign to be spoken against. For whatever Luther writes
• 40:39
  Speaker 1: is condemned. Before ten years are at an end. Luther
• 40:42
  Speaker 1: is the only one who writes from envy, from pride,
• 40:46
  Speaker 1: from bitterness, and in a word, at the instigation of
• 40:49
  Speaker 1: Satan himself. But all who write against him write under
• 40:53
  Speaker 1: the influence of the Holy Spirit. Before my time it
• 40:57
  Speaker 1: required a great to do and an enormous expence to
• 41:00
  Speaker 1: canonize a dead monk. But now there is no easier
• 41:04
  Speaker 1: way for canonizing even living neroes in Caliculus than the
• 41:08
  Speaker 1: declaration of hatred against Luther. Only let a man hate
• 41:12
  Speaker 1: and bravely curse Luther, and that immediately makes him a saint.
• 41:16
  Speaker 1: Almost equal to our Holy Lord, the servant of the
• 41:19
  Speaker 1: servants of God. But who could ever believe that hatred
• 41:23
  Speaker 1: against Luther would be attended with so much power and advantage.
• 41:27
  Speaker 1: It fills the coffers of very beggars. Nay, it introduces
• 41:31
  Speaker 1: obscure moles and bats to the favor of princes and
• 41:34
  Speaker 1: of kings. It procures prebendaries and dignities. It procures bishoprics.
• 41:41
  Speaker 1: It procures the reputation of wisdom and of learning to
• 41:44
  Speaker 1: the most consummate asses. It procures to petty teachers of
• 41:49
  Speaker 1: grammar the authority of writing books. Nay, it procures the
• 41:53
  Speaker 1: crown of victory and of glory eternal in the heavens. Nay,
• 41:58
  Speaker 1: happy are all who hate Luth Luther, for they obtain
• 42:01
  Speaker 1: by that one vile and easy service those great and
• 42:05
  Speaker 1: mighty things which none of the most excellent of men
• 42:08
  Speaker 1: could ever obtain with all their wisdom and their virtues. No,
• 42:12
  Speaker 1: not even Christ himself, with all his own miracles and
• 42:15
  Speaker 1: the miracles of his apostles, and all his saints. Thus
• 42:19
  Speaker 1: are the scriptures fulfilled. Blessed are ye who persecute Luther,
• 42:24
  Speaker 1: For yours is the kingdom of Heaven. Blessed are ye
• 42:27
  Speaker 1: who curse and say all manner of evil against Luther,
• 42:31
  Speaker 1: Rejoice and be exceedingly glad in that day, for great
• 42:34
  Speaker 1: is your reward in heaven. For so persecuted they the Apostles,
• 42:38
  Speaker 1: the holy Bishops, John huss and others who were before Luther.
• 42:43
  Speaker 1: Wherefore I feel more and more persuaded that I shall
• 42:46
  Speaker 1: act rightly by answering Erasmus no farther. But I will
• 42:51
  Speaker 1: leave my testimony concerning him, even for his own sake,
• 42:54
  Speaker 1: that he might hereafter be unburdened from that concern, which,
• 42:58
  Speaker 1: as he complains, is completely death to him, namely that
• 43:02
  Speaker 1: he is commonly called a Lutheran. But as Christ liveth,
• 43:07
  Speaker 1: they do him a great injury who call him a Lutheran.
• 43:10
  Speaker 1: And I will defend him against his enemies, for I
• 43:13
  Speaker 1: can bear a true and faithful testimony that he is
• 43:16
  Speaker 1: no Lutheran but Erasmus himself. And if I could have
• 43:21
  Speaker 1: my will, Erasmus should be exploded from our schools altogether.
• 43:26
  Speaker 1: For if he be not pernicious, he is certainly useless,
• 43:30
  Speaker 1: because he, in truth, discusses and teaches nothing. Nor is
• 43:36
  Speaker 1: it at all advisable to accustomed Christian youth to the
• 43:39
  Speaker 1: diction of Erasmus, For they will learn to speak and
• 43:42
  Speaker 1: think of nothing with gravity and seriousness, but only to
• 43:46
  Speaker 1: laugh at all men as babblers in vain talkers. In
• 43:50
  Speaker 1: a word, they will learn nothing but to play the fool.
• 43:54
  Speaker 1: And from this levity and vanity they will, by degrees
• 43:58
  Speaker 1: grow tired of religion, till at last they will abhor
• 44:02
  Speaker 1: and profane it. Let him be left to the papists
• 44:05
  Speaker 1: only who are worthy of such an apostle, and whose
• 44:08
  Speaker 1: lips relish his dainties. May our Lord Jesus Christ, whom,
• 44:13
  Speaker 1: according to my faith Peter did not omit to call God,
• 44:18
  Speaker 1: by whose power I know and am persuaded that I
• 44:21
  Speaker 1: have often been delivered from death, and by faith in
• 44:25
  Speaker 1: whom I have undertaken and hitherto accomplished all these things
• 44:28
  Speaker 1: which excite the wonder even of my enemies. May this
• 44:32
  Speaker 1: same Jesus guard and deliver us unto the end. For
• 44:36
  Speaker 1: he is the Lord, our God, to whom, alone, with
• 44:40
  Speaker 1: the Father and the Holy Spirit, be glory for ever
• 44:44
  Speaker 1: and ever Amen. End of the appendices recording by Jonathan Lang.
• 44:53
  Speaker 1: End of the Bondage of the Will by Martin Luther,
• 44:56
  Speaker 1: translated by Henry Cole,