“Conscience’s greatest consolation,” he also says, according to the same notes, “is simply the Lord Christ,” and he proceeds to describe in detail this consolation in language of much power, agreeably with his doctrine of Justification. He, however, concludes: “But I cannot grasp this consoling doctrine, I can neither learn it nor bear it in mind.”[607] “I am very wretched owing to the weakness of my faith; hardly can I find any comfort in the death and resurrection of Christ, or in the article of the forgiveness of sins.... I cannot succeed in laying hold on the essential treasure, viz. the free forgiveness of sins.”[608] “It is a difficult matter to spring straight from my sins to the righteousness of Christ, and to be as certain that Christ’s righteousness is mine as I am that my own body is mine.... I am astonished that I cannot learn this doctrine.”[609] In a passage already quoted Luther rightly described the task he assigned to grace and faith as something “which affrights a man,” for which reason it is “hard for him to believe”; he himself had often, so to speak, to fight his way out of hell, “but it costs much before one obtains consolation.” Such statements we can well understand if we put ourselves in his place. The effects he ascribed to fiducial faith were so difficult of attainment and so opposed to man’s natural disposition, that never-ending uncertainty was the result, both in his own case and in that of many others. Moreover, he, or rather his peculiar interpretation of Holy Scripture, was the only guarantee of his doctrine, whereas the Catholic Church took her stand upon the broad and firm basis of a settled, traditional interpretation, and traced back her teaching to an authority instituted by God and equipped with infallibility. In his “temptations of faith,” Luther clung to the most varied arguments, dwelling at one time on the fact of his election, at another on the depravity of his opponents, now on the malice of the devil sent to oppose him, now on the supposed advantages of his doctrine, as for instance, that it gave all the honour to God alone and made an end of everything human, even of free will: “Should Satan take advantage of this and ally himself with the flesh and with reason, then conscience becomes affrighted and despairs, unless you resolutely enter into yourself and say: Even should Cyprian, Ambrose, Augustine, St. Peter, Paul, John, nay, an angel from heaven, teach otherwise, yet I know for a certainty that what I teach is not human but divine, i.e. that I ascribe all to God and nothing to man.”[610]