If Luther is to be taken literally and is right in his generalisations, then we should have to go even further than such writers and argue that, one and all, those who sought to be pious in the religious life were mad, or at least on the verge of insanity; the Church, by her doctrine of works, of satisfaction and of man’s co-operation with Grace, infects all who address themselves zealously to the performance of good works with the poison of a subtle insanity. We need waste no further words here on the falsehood of Luther’s objections against the Catholic doctrine of works.[659] We may pass over the countless clear and authentic proofs furnished by Luther’s elders and contemporaries, and even by Luther himself previous to his apostasy, which place the Catholic doctrine on works in a very different light. The Church, in point of fact, always refused to hear of works done solely by man’s strength being efficacious for salvation, and regarded only those works performed by the aid of God’s supernatural Grace as of any value—and that through the merits of Christ—whether for the purpose of preparing for justification or for winning an everlasting reward; she always recognised faith, hope and charity as conditions for forgiveness and justification, and as the threefold spring whereby good works are rendered fruitful. There can be no question that Luther’s picture of his holiness-by-works in Popery is meant to include all his earnest brother monks and their mistaken way of life, and the doctrine and religious practices of Popery as such. The fiction serves a twofold purpose. On the one hand, as its author gives us to understand quite openly, it was his excuse for having shaken off the yoke of the religious life, on the other, it was to be used as a weapon against the olden doctrine of the importance of works for personal salvation. To be true to history, one must judge of his account of his Catholic life from these two standpoints. How extremely unreliable it is will then be more apparent. The following observations on the contrast his account presents with historical truth, particularly with the well-authenticated incidents of his development, and even with the elements of truth which he introduces into the legend, will place the grave shortcomings of the latter in an even clearer light. Since Luther would have us believe that God caused him to become a monk, in order that, taught by his own experience, he might write against the Papacy,[660] no sooner does he begin to speak of himself than he includes in the same condemnation his brother monks and all those Christians who were zealous in the practice of works.