It seems not unjust to expect of Luther that his standard of life should be all the higher, since, in opposition to all the teachers of his day and of bygone ages, and whilst professing to preach nought but the doctrine of Christ, he had set up a new system, not merely of faith, but also of morals. At the very least the power of his Evangel should have manifested itself in his own person in an exceptional manner. How far was this the case? What was the opinion of his contemporaries and what was his own? Catholics were naturally ever disposed to judge Luther’s conduct from a standpoint different from that of Luther’s own followers. A Catholic, devoted to his Church, regarded as his greatest blemish the conceit of the heresiarch and devastator of the fold; to him it seemed intolerable that a disobedient and rebellious son of the Church should display such pride as to set himself above her and the belief of antiquity and should attack her so hatefully. As for his morality, his sacrilegious marriage with a virgin dedicated to God, his incessant attacks upon celibacy and religious vows, and his seducing of countless souls to break their most sacred promises, were naturally sufficient to debase him in the eyes of most Catholics. There were, however, certain questions which both Catholics and Lutherans could ask and answer impartially: Did Luther possess in any eminent degree the fiducial faith which he represented as so essential? Did this faith produce in him those fruits he extols as its spontaneous result, above all a glad heart at peace with God and man? Further: How far did he himself come up even to that comparatively low standard to which, theoretically, he reduced Christian perfection? If we seek from Luther’s own lips an estimate of his virtues, we shall hear from him many frank statements on the subject. The first place belongs to what he says of his faith and personal assurance of salvation. Of faith, he wrote to Melanchthon, who was tormented with doubts and uncertainty: “To you and to us all may God give an increase of faith.... If we have no faith in us, why not at least comfort ourselves with the faith that is in others? For there must needs be others who believe instead of us, otherwise there would be no Church left in the world, and Christ would have ceased to be with us till the end of time. If He is not with us, where then is He in the world?”[596] He complains so frequently of the weakness of his own faith that we are vividly reminded how greatly he himself stood in need of the “consolation” of dwelling on the faith that was in others. He never, it is true, attributes to himself actual unbelief, or a wilful abandon of trust in the promises of Christ, yet he does speak in strangely forcible terms—and with no mere assumed humility or modesty—of the weakness of this faith and of the inconstancy of his trust.