The sufferings endured by the Catholics in Germany owing to the wave of intolerance which spread from Wittenberg are reflected in the countless complaints we hear at that time. Many writings still tell to-day of the injustice under which they groaned. In a “Manual of Complaint and Consolation for all oppressed Christians” we read as follows: “Oh, what a mockery it is that these tyrants and abusers of power should exclaim everywhere that their gospel is Christian freedom, that they have no wish to tyrannise over consciences when there could never have been worse tyrants than those men who do not scruple to go on unceasingly tormenting the consciences of the people, robbing them of the consolation of the holy sacraments of the religious ministrations of consecrated priests, of all their prayer-books and devotional works, and, even on their death-beds, in spite of their piteous entreaties refusing them the Holy Viaticum!”[1015] This touching complaint is made more particularly in the name of those most defenceless members of society, who were devoid of legal protection and whose very poverty made emigration impossible. “All the iniquities committed in German lands and cities are attested at the Judgment-Seat of God by the souls of thousands of consecrated nuns, who never did wrong to anyone and who asked for nothing more than permission to live and die in their ancient faith, even though their worldly goods should be taken away from them and they shut up within closed walls.”[1016] 2. Luther as Judge It must not be overlooked that Luther’s severity towards heretics within his fold is to be set down largely to his nervous irritability arising partly out of his natural temperament, partly out of his unceasing labours, so that, if we are to be just to him, his conviction that his doctrine was the only authorised one must not be held to be entirely responsible for his behaviour. At the same time it is plain how deeply he was affected by belief in his higher mission. Thus he practically made himself a religious dictator, when, in 1542, he demanded that the Meissen nobles who had come over to him should not only ratify their new belief by doing penance, but also should “signify their approval of everything which has hitherto been done by us and shall be done in the future.”[1017]