done) is, that they firmly hold such cogitations not to be
theirs, but that most sure and certain they come of the Devil.

More and more I understand the immense difference between the
Faith-article of 'the Devil' ([Greek: tou Ponaerou]) and the
superstitious fancy of devils: 'animus objectivus dominationem in'
[Greek: ton Eimi] 'affectans'; [Greek: outos to mega organon Diabolou
hyparchei].

Chap. XLIV. p. 431.

I truly advise all those (said Luther) who earnestly do affect the
honor of Christ and the Gospel, that they would be enemies to Erasmus
Roterodamus, for he is a devaster of religion. Do but read only his
dialogue 'De Peregrinatione', where you will see how he derideth and
flouteth the whole religion, and at last concludeth out of single
abominations, that he rejecteth religion, &c.

Religion here means the vows and habits of the religious or those bound
to a particular life;--the monks, friars, nuns, in short, the regulars
in contradistinction from the laity and the secular Clergy.

Ib. p. 432.

Erasmus can do nothing but cavil and flout, he cannot confute. If
(said Luther) I were a Papist, so could I easily overcome and beat
him. For although he flouteth the Pope with his ceremonies, yet he
neither hath confuted nor overcome him; no enemy is beaten nor
overcome with mocking, jeering, and flouting.

Most true; but it is an excellent pioneer and an excellent 'corps de
reserve', cavalry for pursuit, and for clearing the field of battle, and
in the first use Luther was greatly obliged to Erasmus. But such utter
unlikes cannot but end in dislikes, and so it proved between Erasmus and
Luther. Erasmus, might the Protestants say, wished no good to the Church
of Rome, and still less to our party: it was with him 'Rot her and Dam
us'!

Chap. XLVIII. p. 442.

David's example is full of offences, that so holy a man, chosen of
God, should fall into such great abominable sins and blasphemies;
when as before he was very fortunate and happy, of whom all the
bordering kingdoms were afraid, for God was with him.

If any part of the Old Testament be typical, the whole life and
character of David, from his birth to his death, are eminently so. And
accordingly the history of David and his Psalms, which form a most
interesting part of his history, occupies as large a portion of the Old
Testament as all the others. The type is two-fold-now of the Messiah,
now of the Church, and of