Here, in his exordium to the three tracts, the author seeks to win over the minds of the piously disposed. The most earnest reformer of the Church could not set himself to the task with greater fear, greater diffidence and humility than he. Luther, as he assures his readers, is obliged “to cry and call aloud like a poor man that God may inspire someone to stretch out a helping hand to the unfortunate nation.” He declares that such a task “must not be undertaken by one who trusts in his power and wisdom, for God will not allow a good work to be commenced in trust in our own might and ability.” “The work must be undertaken in humble confidence in God, His help being sought in earnest prayer, and with nothing else in view but the misery and misfortune of unhappy Christendom, even though the people have brought it on themselves.... Therefore let us act wisely and in the fear of God. The greater the strength employed, the greater the misfortune, unless all is done in the fear of God and in humility.”[92] Further on, even in his most violent attacks, the author is ever insisting that it is only a question of the honour of Christ: “it is the power of the devil and of End-Christ [Antichrist] that hinders what would be for the reform of Christendom; therefore let us beware, and resist it even at the cost of our life and all we have.... Let us hold fast to this: Christian strength can do nothing against Christ, as St Paul says (2 Cor. xiii. 8). We can do nothing against Christ, but only for Him.”[93] In his concluding words, convinced of his higher mission, he declares that he was “compelled” to come forward. “God has forced me by them [my adversaries] to open my mouth still further, and, because they are cowards, to preach at them, bark at them, roar at them and write against them.... Though I know that my cause is good, yet it must needs be condemned on earth and be justified only by Christ in heaven.”[94] When a mission is Divine, then the world must oppose it.--One wonders whether everything that meets with disapproval must therefore be accounted Divine. It is the persuasion of his higher mission that explains the religious touch so noticeable in these three writings. The power of faith there expressed refers, however, principally to his own doctrine and his own struggles. If we take the actual facts into account, it is impossible to look on these manifestations of religion as mere hypocrisy. The pietism we find in the tract “To the German Nobility” is indeed overdone, and of a very peculiar character, yet the writer meant it as seriously as he did the blame he metes out to the abuses of his age.