"There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism; another denies the Sacrament; a third believes that there is another world between this and the Last Day. Some teach that Christ is not God; some say this, some say that. There is no rustic so rude but that, if he dreams or fancies anything, it must be the whisper of the Holy Spirit, and he himself a prophet."
Zealous defenders of Roman Catholicism frequently use this quote. For them, it's a "gotcha!" statement: they claim Martin Luther admitted he saw the devastating effects of sola scriptura or lamented over the result of having the Bible as the only infallible authority. In their myopic view, Martin Luther started Protestantism and is responsible for doctrinal chaos... and here he admitted it. According to them, in order to have harmony, the Bible needs to have an infallible interpreter (the papacy).
In context, Luther is admitting no such devastation nor is he lamenting the sole infallible authority of the Bible. Nor is he taking responsibility for the "many sects and beliefs as there are heads." Let's take a look.
The English rendering of the quote presented above appears to have originated from the English translation of Roman Catholic historian Hatmann Grisar, Luther vol. 4, p.407 (the original Grisar text was in German). Grisar wrote,
So little did he succeed in repressing "theological arrogance," but rather, by his action, threw open the doors to it, that in 1525 he was forced to lament "There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism, another denies the Sacrament, a third believes that there is another world between this and the Last Day. Some teach that Christ is not God, some say this, some that. . . . There is now no rustic so rude but that, if he dreams or fancies anything, it must be the whisper of the Holy Ghost and he himself a prophet. . . . There is no one who does not wish to be cleverer than Luther; they all want to try their steel on me. . . . They speak like madmen; I have during the year to listen to many such wretched folk. In no other way can the devil come so close to me, that I must admit. Formerly the world was full of noisy, disembodied spirits giving themselves out to be the souls of men; now it is full of uproarious spirits with bodies, who all declare that they are real angels." (“To the Christians at Antwerp” early in April, 1525.“Werke,” Erl. ed., 53, p. 342; “Briefwechsel,” 5, p. 151 (Luther vol. 4, pp.406-407).
The majority of Rome's defenders have no idea their English rendering came from an English translation of Grisar's book. Nor do they have any idea what the primary source is... nor do they care! They haphazardly copy and paste this quote as rage bait.
Context
Grace and peace from Christ, our Father and Lord Jesus Christ. Most beloved sirs and friends in Christ: I have been moved by Christian love and concern to address this writing to you; for I have learned that erroneous spirits are stirring among you—spirits that presume to hinder and defile Christian doctrine, just as is happening in many other places as well—to the end that I may, as far as lies within my power, demonstrate my bounden faithfulness and offer my warning to you, and that the blood of any soul—which might otherwise be led astray, yet which I could have helped—may not come upon my head through my silence. I therefore ask that your love—which hitherto has perceived nothing from me but the utmost faithfulness and diligence, which I have demonstrated amidst all manner of peril for the good of Christendom as a whole—would also accept this heartfelt intention of mine in good part. For in this matter I seek not my own interests, but rather your benefit and salvation; seeing that, were I seeking my own interests, I could well remain silent and enjoy my peace, or pursue other paths entirely.
Until now, for a long time under the Papal regime, we have suffered many grievous deceptions at the hands of "rumble-spirits" or "poltergeists"—beings which we believed and held to be the souls of deceased humans, supposedly wandering about in torment. This error has now, by God's grace and through the Gospel, been brought to light and exposed, so that we now know that these are not human souls at all, but rather nothing other than evil devils who, by means of false answers, have deceived the people and established much idolatry throughout the entire world. Now, however, seeing that his blustering and rumbling no longer avail him, the accursed devil attempts a new tactic; he begins to rage within his members—that is, within the godless—and storms forth with all manner of wild, obscure beliefs and doctrines. One man will have nothing to do with baptism; another denies the Sacrament; yet another interposes an entire world between this present one and the Last Judgment. Some teach that Christ is not God; some say this, others say that—indeed, there are nearly as many sects and creeds as there are heads. No simpleton is so dull-witted but that, if he has a dream or a passing fancy, he immediately claims the Holy Spirit must have inspired him, and sets himself up as a prophet.
Original text: Nad und fride von Christo unserm vater und HERRN Jhesu Christo. Allerliebsten herrn und freunde ynn Christo, Ich byn bewegt worden aus Christlicher liebe und sorge, an euch diese schrifft zu thun, Denn ich erfaren habe, wie bey euch sich regen die yrrigen geyster, wilche die Christliche lere hyndern und besuddeln sich unterwynden, wie denn an mehr orten auch geschicht, auff das ich, so viel an myr ist, meyne pflichtige trewe und warnunge an euch beweise, und nicht auff mich durch meyn schweygen kome yrgentz blut, so verfuret wurde, dem ich hette mugen helffen. Bitte derhalben, ewer liebe, so bisher an myr yhe nicht anders hat mugen spuren denn alle trew und vleys, so ich mit allerley farh, zu gut gemeyner Christenheyt, habe erzeygt, wollte auch diese meyne hertzliche meynung fur gut annemen. Denn ich ia nicht das meyne darinn, sondern ewern nutz und heyl suche, Syntemal so ich das meyne suchte, wol mocht still schweygen und ruge haben, odder ander wege furnemen.
Wyr haben bis her lange zeyt unter dem Bepstlichen regiment manche grausame verfurunge erlitten, von den rumpel geystern odder polter geystern¹, wilche wyr gegleubt und gehalten haben fur menschen seelen, die verstorben sind und ynn peyn umbher gehen sollten. Wilcher yrthum nu von Gotts gnaden durchs Evangelion ans liecht bracht und aussgedeckt ist, das man weys, wie es nicht menschen seelen, sondern eytel bose teuffel sind, die mit falschen antworten die leut betrogen, Und viel abgotterey ynn aller wellt haben auffgericht. Nu aber das der leydige teuffel sihet, das seyn poltern und rumpeln nicht mehr gelten will, greyfft er eyn newes an, und hebt an ynn seynen geliedern, das ist, ynn den gottlosen, zu toben und poltert eraus, mit mancherley wilden, dunckelen glauben und leren. Dieser will keyne tauffen haben, Yhener leucket das sacrament, Eyn ander setzt noch eyne wellt zwischen dieser und dem iungsten tage, Ettliche leren, Christus sey nicht Gott², Ettliche sagen dis, ettliche das, und sind schier so viel secten und glauben alls kopffe, Keyn rulke ist iht so grob, wenn yhm was trewmet odder duncket, so mus der heylig geyst yhm eynegeben haben, und will eyn prophet seyn (WA 18:547).
Background Historical Context
This letter was written to warn Antwerp Christians of radical leaders that were active during the same year the peasants' uprising was occurring (1525). Though not named in the letter, one person in Antwerp is particularly in view. WA 18:544 identifies this radical as Eloy Pruystinck (Eligius Pruystinck, "Eloy the Slater," his sect known as the Loists or Loisten). This is an important aspect of this quote: Luther is grounding his comments on a specific radical in particular and also the enthusiasts (schwärmerei) in general. He's not speaking about other Christians or different denominations. He's talking about fringe radicals disturbing Antwerp.
Far from being a well-versed theologian, it's likely Eloy Pruystinck couldn't even read the Bible for himself (he may have been illiterate). It's also likely he only began to publicly preach in 1525. In the same year, he actually went to Wittenberg and had a private meeting with Luther. In that meeting, he claimed to be sent by God and wanted Luther to read the Pentateuch outload (because of his illiteracy?). He appealed vaguely to the Gospel of John as proof of his divine commissioning. Luther recalled this meeting in the letter to Antwerp. He concluding Pruystinck was a madman:
I must recount an example here, for I have much to do with spirits of this kind. There is no one who does not wish to be considered more learned than Luther himself; indeed, they all aspire to become "knights" at my expense. Would to God they truly were what they imagine themselves to be! But alas, there is nothing to it. Among other things, he said to me that he had been sent to me by God—the Creator of heaven and earth—and he presented this claim in a manner that was at once grandiose and yet utterly boorish. Finally, his command was this: I was to read the books of Moses to him. When I asked what the sign or proof of his divine commission might be, he replied that it was written in the Gospel of John. At that point, I had heard quite enough of him, so I told him he should come back another time, as the time available was too short to read the books of Moses. "Yes, dear sir," he replied, "may the Heavenly Father—who shed His blood for us all—show us the true path to His beloved Son, Jesus. Amen." There you see what manner of spirits these are: though they boast so highly of themselves, they understand neither God nor Christ, and they speak like madmen. I am compelled to listen to such wretched people many times throughout the year. In any other way, the Devil cannot get near me (WA 18:548).
Original text: Ich muss hie zum exempel einen erzelen. Denn ich mit solchen geistern viel zu schaffen habe. Es ist niemand, er will gelehrter seyn denn der Luther. An mir wollen sie alle ritter werden². Und wollt Gott, sie weren, was sie meynen zu seyn. Und ist nichts darmit. Unter andern warten sprach er zu mir: Er were zu mir gesand von Gott, der himmel und erden geschaffen hat, und gabs prechtig und doch beurisch gnug für. Endlich war das seyn befehl: Ich sollt ihm Moses bücher lesen. Da ich fragt, wo das wahrzeichen were seyns befehls, Antwortet er: Es stünde im Evangelio Johannis. Da hatte ich seyn gnug und sprach: Er sollt widder kommen ein ander mal. Denn Moses bücher zu lesen, were diese zeit zu kurz. Ja, lieber herr, sprach er, der himmlische vater, der seyn blut für uns alle vergossen hat, weise uns den rechten weg zu seinem lieben son Jhesu. Amen. Da sihestu, was fur geister sind, die sich so hoch rühmen, das sie widder Gott noch Christum verstehen, und reden wie die unsinnigen. Solcher elender leute muß ichs jars³ viel hören. Der teuffel kan mir sonst nicht nahe kommen (WA 18:548).
Pruystinck was eventually arrested for heresy in 1526 and ruled against by Roman Catholic authorities: the Council of Brabant (assisted by the inquisitor Nicholas Coppin). He recanted, did public penance, and was freed. In 1544 he was arrested again. This time he was executed for heresy (burned alive) by Antwerp Roman Catholic authorities. I find it ironic that Luther warned against this radical and Roman Catholics executed him.
Martin Luther did not cause the rise of this particular radical. This article presents a helpful overview of Eloy Pruystinck. It concludes, "...it can therefore be said that with Eligius Pruystinck and his followers we are confronted with a doctrine that was based on an old, medieval tradition..."
The doctrine of the Loists is based on that of the so-called Homines Intelligentiae ("People of reason") that appeared in Brussels at the beginning of the 15th century.
Their leaders, Aegidius Cantor and Willem van Hildernissen, built on an older tradition, namely that of the Libertines or Free Spirits. Numerous sects can be brought under this heading.
Rome's defenders tend to think all was fine and orderly up until Martin Luther came along and caused chaos. In the case of the Netherlands (in which Antwerp was a part of in the sixteenth century), there were religious rumblings and figures previous to the appearance of the radicals vying against Roman Catholicism. For instance, WA 18:541 states,
Indeed, about a century before Luther’s emergence, there had already arisen on Dutch soil those associations of sincerely pious clerics and laypeople who—with scant interest in Catholic dogma (that is to say, in high-church formalism)—sought their salvation, in earnest renunciation of the corruption of the official Church, through edifying study of the Scriptures, contemplative mysticism, and the practical “imitation of the poor life of Christ”; and who, through their profound influence upon broad strata of society and the entire populace, already foreshadowed the trajectory leading toward Luther.
Original text: Schon etwa ein Jahrhundert vor Luthers Auftreten waren ja auf niederländischem Boden jene Vereine aufrichtig frommer Kleriker und Laien erwachsen, die, wenig katholisch-dogmatisch d. h. hochkirchlich interessiert, in ernster Abkehr von der Verderbtheit der offiziellen Kirche ihr Heil im erbaulichen Schriftstudium, in kontemplativer Mystik, in praktischer „Nachahmung des armen Lebens Christi“ suchten und die mit ihrer tiefgehenden Wirkung auf breite Schichten und das gesamte Volkstum die Entwicklungslinie auf Luther hin schon andeuten;
Another aspect of Roman Catholic misue of this quote is that they leave themselves out. In context, Luther ultimately blamed the devil for the Antwerp radicals, not the Bible or sola scriptura. He blatantly states that previous to the appearance of these radicals, the devil heavily relied on the papacy:
While the Pope reigned, there was silence from the factions; for the strong man held his court in peace. But now that the stronger one has come—and overcomes him, and drives him out, just as the Gospel declares—he rages and storms so violently, and departs most reluctantly (WA 18:548).
German text: In der Papst regirte, war es stille von rotten, Denn der starcke hatte seinen hoff mit frieden innen. Nu aber der stercker komen ist, und uberwindet ihn, und treibt ihn aus, wie das Evangelion sagt, so tobt und rumpelt er so, und feret ungerne aus (WA 18:548)
Conclusion
First, if Roman Catholics want to use this Luther quote from 1525 correctly, they should at least admit Martin Luther was not lamenting or devastated over sola scriptura. Warning the people at Antwerp about a crazy illiterate radical claiming a divine commission is not the same thing as lamenting or being devastated by the foundational principle that the Bible is the sole and sufficient infallible authority. That radicals twist the contents Bible is not the fault of the Bible. The misuse of a sufficient source does not negate the clarity of that sufficient source. The apostles themselves dealt with people misusing their teaching (2 Pet. 3:15-17; Gal. 1:6-9; Jude 1:4; Rom. 16:17-18).
Second, Roman Catholics should also be true to the context of the quote. Luther was not admitting interpreting the Bible was causing "as many sects and beliefs as there are heads." He blames the devil for causing "as many sects and beliefs as there are heads." Previous to the emergence of the radicals, Luther says the devil was using the papacy. That's them!
Third, Roman Catholics should also admit their sixteenth century predecessors also viewed Eloy Pruystinck as an unhinged radical. The major difference though is Luther didn't suggest executing him. Sixteenth century Roman Catholic authority arrested him twice for heresy and burned him at the stake in 1544. What Irony!
Addendum #1 Luther's Response to the Charge He Was Responsible for Sects
How did Martin Luther respond to the charge that he was responsible for the radicals and differing Biblical interpretations? In Luther's Preface to Urbanus Rhegius, Refutation of the Confession of the New Valentinians and Donatists at Munster to the Christians at Osnabruck in Westphalia (1535), he puts forth the popular Roman Catholic claim that "these sects and tumult" come from his teaching:
So, because many sectarians have come from Luther's teaching (as they say), Luther's teaching must be of the devil. [But] John himself says: "They are from among us, but not of our own" [1 John 2:19]. Judas came from among Christ's disciples. Therefore, Christ is a devil. And if they wanted to take themselves by their own nose, what has come from the pope? Read the histories regarding what they themselves (not to mention their disciples) did with the emperors themselves, etc.
It is obvious that no heretic has ever come from among the heathen they have all come from the holy Christian Church. Therefore, the Church would have to be of the devil too. Now it has been of benefit to the holy Church that she confesses that those who have come out of her are heretics, condemns them, and does not maintain fellowship with them. [But] it must do us Lutherans no good that we, too, make our own confession and (condemn all the sects (though they themselves deny that they have come from us) better than [the Papists] could do it themselves [LW 60:88].
German text: Also weil aus des Luthers lere viel Rottengeister komen sind (wie sie sagen), so muß Luthers lere des Teuffels sein. Johannes sagt auch: ‘Aus uns find sie, aber nicht von den unsern.’ Aus Christus Jüngern ist Judas komen. Darümb ist Christus ein Teuffel. Und wenn sie sich auch selbs bey der Nasen nemen wolten. Was ist aus dem Papst komen? Da lese man die Historien, was sie selbs (schweig ire jünger) auch mit den Keisern gethan etc.
Das ist offenbar: Es ist nie kein ketzer aus den Heiden komen. Alle sind sie aus der heiligen Christlichen Kirchen komen. Darümb muste die Kirche auch des Teuffels sein. Nu hats die heilige Kirche geholffen, das sie bekennet die ketzer, so aus ir komen sind, verdampt und nicht mit ihnen helt. Uns Lutherischen muß es nicht helffen, das wir auch bekennen und alle Rotten verdammen (ob die selben schon aus uns nicht sein wollen) besser denn sie selbs kondten thun (WA 38:339-340).
Luther goes on to use an analogy about the Bible being blamed when heretics misused it: "A spider sucks poison out of the lovely rose, yet the little bee finds nothing but honey in it. Can the rose help it that its sweet honey becomes the spider's poison?" (Eine spinne saugt gifft aus der lieben rosen, darinn ein bienlin eitel honnig findet. Was kan sie dazu, das jr süsses honnig der spinnen zu gifft wird? WA 38:340).
Interesting and overlooked is that Luther saw differing competing sects within sixteenth century Roman Catholic scholasticism. He used the phrase, there are as many sects as there are heads. In a 1518 letter to Johann von Staupitz, Luther wrote:
I do not read the scholastics blindfolded, as they do, but ponder them. The apostle told us to prove all things, and hold to that which is good. I do not despise all theirs, neither consider it all good. But these creatures generally kindle a fire out of a spark, and make an elephant out of a flea. When it was permitted to a Thomas to stand out against the whole world, and a Scotus, Gabriel, and others to contradict him, and when, even among the scholastics, there are as many sects as there are heads, or rather every single head daily builds up a new system of divinity, why should I not have the same liberty? But when God lifts up His hand no one can stay it, and when He rests no one can arouse Him (The Letters of Martin Luther, p. 25).
Original text: Ego Scholasticos cum judicio, non clausis oculis, (illorum more) lego. Sic praecepit Apostolus: omnia probate, quod bonum est, tenete. Non rejicio omnia eorum, sed nec omnia probo. At sic solent illi locutores ex parte totum facere, ex scintilla incendium, ex musca elephantem. Ego cum Deo propter larvas illas nihil curo. Verba sunt, verba manebunt. Si licuit Scoto, Gabrieli et similibus dissentire a S. Thoma, rursum Thomistis licet toti mundo contradicere, denique tot fere sint inter Scholasticos sectae, quot capita, imo quot dies cujusque capitis; cur mihi non permittunt idem contra eos, quod sibi ipsis jus arrogant contra se ipsos? Sed, si Deus operatur, nemo est, qui avertet (De Wette 1:102-103).
Also in regard to sects, Luther said of the Roman church:
…[T]here is no other place in the world where there are so many sects, schisms, and errors as in the papal church. For the papacy, because it builds the church upon a city and person, has become the head and fountain of all sects which have followed it and have characterized Christian life in terms of eating and drinking, clothes and shoes, tonsures and hair, city and place, day and hour. For the spirituality and holiness of the papal church lives by such things, as was said above. This order fasts at this time, another order fasts at another time; this one does not eat meat, the other one does not eat eggs; this one wears black, the other one white; this one is Carthusian, the other Benedictine; and so they continue to create innumerable sects and habits, while faith and true Christian life go to pieces. All this is the result of the blindness which desires to see rather than believe the Christian church and to seek devout Christian life not in faith but in works, of which St. Paul writes so much in Colossians [2]. These things have invaded the church and blindness has confirmed the government of the pope” (LW 39:220-221).
Original text: Auß dießem blinden frevel ists erfolget, das ynn keynem ortt der welt so viel secten, schismata und yrthum sein, als ynn der Papistischen kirchen, denn das Papstum, weyl es die kirch auff ein statt und person pawett, ists ein hawbt und ursprung aller secten worden, die yhm gefolget und das Christlich leben georttert haben ynn essen und trincken, ynn kleyder und schuch, ynn platten und har, ynn stett und rawm, yn tag und stund. Denn yn disen stucken gaht die geystlickeit und heyligkeit der Papistischen kirchen, wie droben gesagt ist. Der orden fastet die zeytt, der ein ander zeytt, der ist nit fleysch, der nit eyer, der tregt schwartz, der weyß, das ist ein Carthuser, der ein Benedicter, und so fortt an unzehlich secten unnd weysen machen, danebenn doch der glaub und recht Christlich leben zu drümmern geht: das macht alles die blindheyt, das man die Christlich kirch sehen und nit glauben will, unnd ein Christlich frum leben nit ym glauben, sondern ynn wercken sucht, davon S. Paulus ad Colossen. vil von schreybt. Aber es ist eingerissen, und die blindheyt hats regiment dem Bapst bestettiget (WA 7:685).
Addendum #2 Andreas Musculus (1514-1581): an Explanation of the Background for Luther's Letter to the Christians at Antwerp
Not long before, Luther confuted Nicholas Storke, Thomas Muncer, and other Phanatick persons, who called themselves Prophets, and broaching new Doctrines, pretended Evangelical Revelations, and Conferences with God himself: These were they who denyed the Baptism of Infants, and thereby sowed the seed of Anabaptisme and were powerfully and Victoriously opposed by Luther; Some few years afterwards, the Anabaptists finding Wittenbergh too hot for them, did spread themselves over all Helvetia, and other parts of Germany, and began to broach their Fancies at Antwerp; whereupon Luther by an Epistle full of Christian Direction, did Advertise the Reformed Church at Antwerp to take heed of such Erronious Spirits, who had very much afflicted him. In the same letter, he recited the impostures of false Spirits of Popery, and of other suducing Spitits of present time. And in another Letter he again described the Erronious Articles of the Tumultous Spirits at Antwerp, and clearly opened the Inconstancy, boldness and secret Pride, lurking in that profession, and intreating them to abandon the Question concerning Gods Hidden Will, he desired them to attend unto, and to follow the necessary precepts set before them by GOD himself in his own word. The Articles of the Anabaptists were these; 1. That every Man hath the Spirit. 2. That the Spirit was nothing else but our Reason and Understanding. 3. That every man believeth. 4. That there was no place of Torment for men Soules, but that the Body onely was condemned. 5 . That every Soul should be saved. 6. But even by the law of Nature, we are taught to do good to our neighbors, as we would they should do unto us, and that his Will in us was Faith. 7. That we sin not against the law, by desiring any thing, if our Will consent not to our Desires and lusts. 8. That he who hath not the Spirit, hath not Sin, because he wanteth Reason, which Reason these Anabaptists do call the holy Ghost (link).
Addendum #3 Alternate Partial English Translation of Luther's Letter to the Christians at Antwerp
Various partial English translations exist of Luther's Letter to the Christians at Antwerp. For instance, Jules Michelet, The Life of Martin Luther, Gathered From his Own Writings, pp. 268-269 has an extensive excerpt of this letter, but keep in mind this excerpt was translated from German into French and then into English.
"We believed, during the reign of the pope, that the spirits which make a noise and disturbance in the night, were those of the souls of men, who after death, return and wander about in expiation of their sins. This error, thank God, has been discovered by the Gospel, and it is known at present, that they are not the souls of men, but nothing else than those malicious devils who used to deceive men by false answers. It is they that have brought so much idolatry into the world."
"The devil seeing that this sort of disturbance could not last, has devised a new one; and begins to rage in his members, I mean in the ungodly, through whom he makes his way in all sorts of chimerical follies and extravagant doctrines. This won't have baptism, that denies the efficacy of the Lord's supper; a third, puts a world between this and the last judgment ; others teach that Jesus Christ is not God; some say this, others that ; and there are almost as many sects and beliefs as there are heads.
"I must cite one instance, by way of exemplification, for I have plenty to do with these sort of spirits. There is not one of them that does think himself more learned than Luther ; they all try to win their spurs against me ; and would to heaven that they were all such as they think themselves, and that I were nothing ! The one of whom I speak assured me, amongst other things, that lie was sent to me by the God of heaven and earth, and talked most magnificently, but the clown peeped through all. At last, he ordered me to read the books of Moses. I asked for a sign in confirmation of this order, ' It is,' said he, ' written in the gospel of St. John.' By this time I had heard enough, and I told him, to come again, for that we should not have time, just now, to read the books of Moses. . . .
"I have plenty to do in the course of the year with these poor people: the devil could not have found a better pretext for tormenting me. As yet the world had been full of those clamorous spirits without bodies, who oppressed the souls of men; now they have bodies, and give themselves out for living angels . . .
"When the pope reigned we heard nothing of these troubles. The strong one (the devil) was in peace in his fortress; but now that a stronger one than he is come, and prevails against him and drives him out, as the Gospel says, he storms and comes forth with noise and fury.
"Dear friends, one of these spirits of disorder has come amongst you in flesh and blood ; he would lead you astray with the inventions of his pride: beware of him.
"First, he tells you that all men have the Holy Ghost. Secondly, that the Holy Ghost is nothing more than our reason and our understanding. Thirdly, that all men have faith. Fourthly, that there is no hell, that at least the flesh only will be damned. Fifthly, that all souls will enjoy eternal life. Sixthly, that nature itself teaches us to do to our neighbour what we would he should do to us ; this he calls faith. Seventhly, that the law is not violated by concupiscence, so long as we are not consenting to the pleasure. Eighthly, that he that has not the Holy Ghost, is also without sin, for he is destitute of reason.
"All these are audacious propositions, vain imaginations; if we except the seventh, the others are not worthy of reply. . . .
"It is sufficient for us to know that God wills no sin. As to his sufferance of sin, we ought not to approach the question. The servant is not to know his master's secrets, simply his master's orders: how much less should a poor creature attempt to scrutinize or sound the mysteries and the majesty of the Creator ? . . .
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