commissioned to teach in such schools." (p. 7.)
Again: "The Roman order of the Jesuits is not only spread like a net
over all countries, but it sinks its roots into every age, sex, estate,
and loosens and forces apart the ligaments of civil institutions." (p.
8.)

Luther's views on human free will are brought forward once more to show
that his teaching necessarily is hostile to liberty. Luther's famous
reply to Erasmus _On the Bondage of the Will_ is made to do yeoman's
service in this respect. What Luther has declared regarding the
sovereignty of God's rulership over men, regarding the relation of God
also to the evil existing in this world, regarding the absence of chance
in the affairs of men, regarding man's utter helplessness over and
against the supreme will of God, is cited to prove that Luther's
teaching leads, not to liberty, but either to recklessness or despair.
Luther's views on "the captive, or enslaved, will" are declared to be
the most degrading and demoralizing teaching that men have been offered
during the last centuries. Luther's famous illustration, _viz_., that
man is like a horse which either God or the devil rides, has prompted
the following remarks of one of Luther's most recent critics: "This
parable summarizes the whole of Luther's teaching on the vital and
all-important subject of man's free will. . . . All who are honest and
fearless of consequences must admit in frankest terms that Luther's
teaching on free will, as expounded in his book, and explicitly making
God the author of man's evil thoughts and deeds, cannot but lend a
mighty force to the passions and justify the grossest violations of the
moral law. Indeed, the enemy of souls, as Anderson remarks, 'could not
inspire a doctrine more likely to effect his wicked designs than
Luther's teaching oil the enslavement of the human will.'" There is a
dogmatic reason for this excoriation of Luther: Rome's teaching of
righteousness by works and human merit. The same author says, in
immediate connection with the foregoing: "Likening man to a 'beast of
burden,' does Luther not maintain that man is utterly powerless 'by
reason of his fallen nature' to lead a godly life, and merit by the
practise of virtue the rewards of eternal happiness? Does he not say:
'It is written in the hearts of men that there is no freedom of will,'
that 'all takes place in accordance with inexorable necessity,' and
that, even 'were free will offered him, he should not care