To sum up what we have said of Luther’s temptations, a distinction must be made between the temptations of the Evil One, which Luther himself regarded as such, and certain other things the real nature of which he failed to grasp. Moreover, there are those “temptations” which bore on his work and doctrines and which he wrongly regarded as temptations of the devil, whereas they were no more than the prick of conscience. All three are at times reacted on by a morbid state which he likewise failed rightly to understand, but which was made up of that predisposition to anxiety to which his nature was so prone and a kind of nervous irritability due to his struggles and over-great labours. Only those of the first and second class have any title to be regarded as temptations. To the first class, i.e. to the temptations he felt and described as such, belongs first of all that despair which often disquieted him even in his later years; then again the temptations of the flesh of which we have also heard him speak. Though he ascribes both to the machinations of the Evil One, yet his method of fighting them was fatally mistaken. The temptations to despair he withstood by his erroneous doctrine of grace and faith alone, and, the more such thoughts torment him, the more defiantly does he stand by this doctrine. In the case of the temptations against chastity he failed to make sufficient use of the remedies of Christian penance and piety; on the contrary, under the stress of their allurements, he finally saw fit to demolish even the barrier raised by solemn vows made unto God. The second class of temptations, which to him, however, did not seem to be such, includes all the mental aberrations we have had occasion to note during the course of his life story, particularly at the beginning of his apostasy. Here we shall only indicate the more important. It may be allowed that many of them masqueraded under specious pretexts and the appearance of good (“_sub specie boni_”). Thus, e.g. there was something fine and inspiring in his plans of exalting the grace of Christ at the expense of the mere works of the faithful; of giving the religious freedom of the Christian full play, regardless of unwarranted human ordinances; of improving the cut-and-dry theology of the day by a deeper and more positive study of the Bible; and of stopping the widespread decline in ecclesiastical learning and ecclesiastical life by stronghanded reforms. He allowed himself, however, to be altogether led astray in both the conception and the carrying out of these plans.