Of more importance for the present account is the significant position which Luther assigns to his supposed rediscovery of the doctrine of the captive will. He is full of enthusiasm for the idea of a religion of the enslaved will. This new religion of the enslaved will appears to him in the light of a “theology of the cross,” which, in return for his renunciation of free-will, descends upon man in order to point out to him the true road to God. “For what honour remains to God were we able to accomplish so much?” “The world has allowed itself to be seduced by the flattering doctrine of free-will which is pleasing to nature.”[649] If any point of his teaching, then certainly that of the captive will is to be accounted one of the “most sublime mysteries of our faith and religion, which only the godless know not, but to which the true Christian holds fast.”[650] It fills one with grief and tears, he says, to see how the Pope and his followers--poor creatures--in their frivolity and madness, fail to recognise this truth. All the other Popish articles are endurable in comparison with this vital point, the Papacy, Councils, Indulgences and all the other unnecessary tomfoolery.[651] Not one jot do they understand concerning the will. Sooner shall the heavens fall than their eyes be opened to this basic truth. Christ, it is true, has nought to do with Belial, or darkness with light. The Popish Church knows only how to teach and to sell good works, its worldly pomp does not agree with our theology of the cross, which condemns all that the Pope approves, and produces martyrs.... That Church, given up to riches, luxury and worldliness, is determined to rule. But it rules without the cross, and that is the strongest proof by which I overcome it.... Without the cross, without suffering, the faithful city is become a harlot, and the true kingdom of Antichrist incarnate.[652] He concludes, congratulating himself upon his having given Holy Scripture its rights. Scripture is “full” of the doctrine on grace described above, but for at least three hundred years no writer has taken pity upon grace and written in its defence, on the contrary all have written against it. “Minds have now become so dulled by their habitual delusion that I see no one who is able to oppose us on the ground of Holy Scripture. We need an Esdras to bring forth the Bible again, for [the Popish] Nabuchodonosor has trampled it under foot to such an extent that no trace of even one syllable remains.”[653] He is grateful for the cheering “revival of the study of Greek and Hebrew throughout the world,” and is glad to think that he has turned this to good account in his biblical labours. With this consolation he writes his final “Amen” at the end of this curious document on the religion of the captive will.