On the other hand, the system of mediocrity, organised yielding to weakness, and the setting up of the lowest possible ethical standard, could not be expected to furnish Luther and his disciples with any very high religious motive. Even in the ordinary domain of Christian life Luther’s too easy and over-confident doctrine of the appropriation of the satisfaction made by Christ, sounds very different from our Saviour’s exhortations: “Do penance, for the kingdom of heaven is at hand”; “Whoever will come after Me, let him deny himself”; “Whoever does not take up his cross and follow Me cannot be My disciple”; or from those of St. Paul who said of himself, that the world was crucified to him and he to the world; or from those of St. Peter: “Seeing that Christ suffered in the flesh, arm yourselves with the like mind.” “Do penance and be converted, that your sins may be blotted out.” What Scripture requires of the faithful is not blind, mechanical confidence in the merits of Christ as a cloak for our sins, but “fruits worthy of penance.” In the long list of Luther’s works we seek in vain for a commentary which brings these solemn statements on penance before the mind of the reader with the emphasis hitherto habitual. Even were such a commentary forthcoming, the living commentary of his own life, which is the seal of the preacher’s words, would still be wanting. On another point, viz. zeal for the souls of others, we see no less clearly how far Luther was removed from the ideal. True zeal for souls embraces all without exception, more particularly those who have gone astray and who must be brought to see the light and to be saved. Luther, on the other hand, again and again restricts most curiously the circle to whom his Evangel is to be preached; the wide outlook of the great preachers of the faith in the Church of olden days was not his. “Three classes do not belong to the Evangel at all,” he had said, “and to them we do not preach.... Away with the dissolute swine.” The three classes thus stigmatised were, first the “rude hearts,” who “will not accept the Evangel nor observe its behests”; secondly, “coarse knaves steeped in great vices,” who would not allow themselves to be bitten by the Evangel; thirdly, “the worst of all, who, beyond this, even dare to persecute the Evangel.” The Evangel is, as a matter of fact, intended only for “simple souls ... and to none other have we preached.”[647] This explains why Luther long cherished the idea of forming a kind of esoteric Church, or community consisting simply of religiously disposed faithful; unfortunately “he did not find such people,”[648] for most were content to neglect both Church and Sacraments.