Luther refers to those without the unity of the Roman Church as still within the true Church. "For the Muscovites, Russians, Greeks, Bohemians, and many other great peoples in the world, all these believe as we do, baptise as we do, preach as we do, live as we do." But if Luther attacks the supremacy of the outer organization in the Church, he no less forcibly disputes the supremacy of man's own inner thinking, his reasoning, in theology. He defines human reason as "our ability which is drawn from experience in temporal things" and declares it ridiculous to place this ability on a level with divine law[24]. He compares the man who uses his reason to defend God's law with the man who in the thick of battle would use his bare hand and head to protect his helmet and sword. He insists that Scripture is the supreme and only rule of faith[25], and ridicules the Romanists who inject their reason into the Scriptures, "making out of them what they wish, as though they were a nose of wax to be pulled around at will." As might be supposed, Luther's book, thus set against the external unity of human ecclesiastical organization, and against the inner rule of human thinking, is equally strong against the human visualization of divine worship. He argues against those who "turn spiritual edification into an outward show", and those who chiefly apply the name Church to an assembly in which "the external rites are in use, such as chanting, reading, vestments; and the name 'spiritual estate' is given to the members of the holy orders, not on account of their faith (which perhaps they do not have), but because they have been consecrated with an external anointing, wear distinctive dress, make special prayers and do special works, have their places in the choir, and seem to attend to all such external matters of worship."[26] The fallacy of the argument that because the Old Testament was a type of the New, therefore the material types of the Old Testament must be reproduced in the New, is exposed by him. [27] The open and fearless opposition to the popedom at Rome, which already appeared in the Diet at Augsburg in 1518, and more circumspectly, in the Leipzig Disputation in 1519, is very free[28] in this booklet to the laity of 1520, and is preliminary to the more intense antagonism which will appear in "The Babylonian Captivity." At Leipzig, Eck had laid emphasis on the Scripture passage, "Feed my sheep," and both this passage[29] and the one of Matthew 16:18 ("Thou art Peter, and upon this rock I will build my Church") are explained by Luther for the laity. He charges the popes with having forsaken the faith, with living under the power of Satan, and with being themselves heretical.[30]