If we remember the frenzy with which he carried out his religious enterprise, the high tension at which he ever worked and his inexhaustible source of eloquence, it is easy to fancy ourselves face to face with something more than human. The real nature of the spirit which, throughout Luther’s life, was ever so frantically at work within him, must for ever remain a secret. One eye alone, that of the All-seeing, can pierce these depths. Anxious Catholic contemporaries of Luther’s strongly suspected that they had to deal with one possessed by the evil spirit. This opinion was openly voiced, first by Johann Nathin, Luther’s contemporary at the Erfurt monastery, by Emser, Cochlæus, Dungersheim and certain other early opponents, and then by several others whose testimony will be heard later (vol. iv., xxvii., 1). Catholic contemporaries also urged that his claim to a Divine mission was mere impudence. A simple monk, hitherto quite unknown to the world, so they said, breaks his vows and dares to set himself in opposition to the universal Church. A man, whose repute was not of the best, and who not only lacked any higher attestation, but actually exhibited in his doctrine of evangelical freedom, in the disorderly lives of his followers and in the dissensions promoted by his fanatical and stormy rhetoric, those very signs which our Redeemer had warned His disciples would follow false prophets—such a man, they argued, could surely not be a reformer, but was rather a destroyer, of Christendom; he perceives not that the Church, for all her present abuses and corruption, has nevertheless all down the ages scattered throughout the world the Divine blessings committed to her care by a promise which shall never fail, and that she will soon rise again purer and more beautiful than ever, for the lasting benefit of mankind. Luther, on the contrary, sought to base his claim to a Divine mission on the abuses rampant in Popery, which, he would have it, was altogether under the dominion of the devil and quite beyond redemption. 2. His Mission Alleged against the Papists Luther, subsequent to his apostasy, accustomed himself to speak of Catholicism in a fashion scarcely credible. He did not shrink even from the grossest and most impudent depreciation of the Church of the Popes. His incessant indulgence in such abuse calls for some examination into its nature and the mental state of which it was a product. _The Pope and the Papacy._ The Roman Curia, Luther repeatedly declared, did not believe one word of all the truths of religion; at the faithful who held fast to Revelation they scoffed and called them good simpletons (“_buoni cristiani_”); they knew nothing either of the Creed or of the Our Father, and from all the ecclesiastical books put together not as much could be learnt as from one page of Martin Luther’s Catechism.