The impression of this letter is one of sad but confident sincerity. Luther is not afraid of Erasmus because he is unshakably convinced of the justice of his own cause, but he would gladly be spared the necessity of going into an encounter which would make even more evident to the world than it was already the difference between his own and Erasmus' views of reform. His tone is lofty, arrogant if we will, because he is speaking for what he believes to be divine truth and to a man who seemed to him as yet untouched by the real divine spark. He acknowledges his indebtedness to the great scholar, but cannot see why Erasmus may not continue to find full scope for his talents on the lines he has been following. He did not succeed in staying the publication of the essay on free will, but at all events the moderation of its tone shows a notable effort on the part of Erasmus to avoid irritating language. The treatise, published in 1524, is a short one, covering sixteen folio pages. It consists chiefly of a careful historical examination of passages of Scripture, both of the Old and New Testaments, in which the subject seems to be alluded to. So far as the argument itself is concerned, the work is of little interest. Erasmus for the most part carefully avoids original discussion and holds himself closely to authority. Since the beginning, he says, there has never been anyone to deny free will entirely except "Manichæus" and Wiclif. Yet Luther gives no weight to all this and falls back upon Scripture. Very good, but this is only what all do. "Both sides accept and revere the same Scripture. The battle is only about the meaning of Scripture," and in getting at the meaning we ought to pay respect to talent and learning. Of course the only sound interpretation comes through the gift of the Spirit; but where is the Spirit? The chances are much greater that it is to be found among those to whom God has given ordination, just as we believe more easily that grace is given to a baptised man than to an unbaptised one.