DISCRETION AND COURAGE.
The crowd ceased not to fill the temple; people flocked from the neighbouring towns to hear the new Elijah. Among others, Capito spent two days at Wittemberg, and heard two of the doctor's sermons. Never had Luther and Cardinal Albert's chaplain been so well agreed. Melancthon, the magistrates, the professors, and all the inhabitants, were delighted.[138] Schurff, charmed at the result of so gloomy an affair, hastened to communicate it to the elector. On Friday the 15th March, the day on which Luther delivered his sixth sermon, he wrote: "Oh, what joy has Dr. Martin's return diffused among us! His words, through Divine mercy, every day are bringing back our poor misguided people into the way of truth. It is clear as the sun that the Spirit of God is in him, and that by His special providence he returned to Wittemberg."[139]
In truth, these sermons are models of popular eloquence, but not of that which in the times of Demosthenes, or even of Savonarola, fired men's hearts. The task of the Wittemberg orator was more difficult. It is easier to rouse the fury of a wild beast than to allay it. Luther had to soothe a fanaticized multitude, to tame its unbridled passions; and in this he succeeded. In his eight discourses, the reformer did not allow one offensive word to escape him against the originators of these disorders,—not one unpleasant allusion. But the greater his moderation, the greater also was his strength; the more caution he used towards these deluded men, the more powerful was his vindication of offended truth. How could the people of Wittemberg resist his powerful eloquence? Men usually ascribe to timidity, fear, and compromise, those speeches that advocate moderation. Here there was nothing of the sort. Luther appeared before the inhabitants of Wittemberg, braving the excommunication of the pope and the proscription of the emperor. He had returned in despite of the prohibition of the elector, who had declared his inability to defend him. Even at Worms, Luther had not shown so much courage. He confronted the most imminent dangers; and accordingly his words were not disregarded: the man who braved the scaffold had a right to exhort to submission. That man may boldly speak of obedience to God, who, to do so, defies all the persecution of man. At Luther's voice all objections vanished, the tumult subsided, seditious cries were heard no longer, and the citizens of Wittemberg returned quietly to their dwellings.
DIDYMUS—CARLSTADT—THE PROPHETS.
Gabriel Didymus, who had shown himself the most enthusiastic of all the Augustine friars, did not lose one of the reformer's words. "Do you not think Luther a wonderful teacher?" asked a hearer in great emotion. "Ah!" replied he, "I seem to listen to the voice, not of a man, but of an angel."[140] Erelong Didymus openly acknowledged that he had been deceived. "He is quite another man," said Luther.[141]
It was not so at first with Carlstadt. Despising learning, pretending to frequent the workshops of the Wittemberg mechanics to receive understanding of the Holy Scriptures, he was mortified at seeing his work crumble away at Luther's appearance.[142] In his eyes this was checking the reform itself. Hence his air was always dejected, gloomy, and dissatisfied. Yet he sacrificed his self-love for the sake of peace; he restrained his desires of vengeance, and became reconciled, outwardly at least, with his colleague, and shortly after resumed his lectures in the university.[143]
CONFERENCE BETWEEN LUTHER AND THE PROPHETS.
The chief prophets were not at Wittemberg when Luther returned. Nicholas Storch was wandering through the country; Mark Stubner had quitted Melancthon's hospitable roof. Perhaps their prophetic spirit had disappeared, and they had had neither voice nor answer,[144] so soon as they learnt that the new Elijah was directing his steps towards this new Carmel. The old schoolmaster Cellarius alone had remained. Stubner, however, being informed that the sheep of his fold were scattered, hastily returned. Those who were still faithful to "the heavenly prophecy" gathered round their master, reported Luther's speeches to him, and asked him anxiously what they were to think and do.[145] Stubner exhorted them to remain firm in their faith. "Let him appear," cried Cellarius, "let him grant us a conference,—let him only permit us to set forth our doctrine, and then we shall see......"
END OF THE CONTEST—IMPORTANCE AND RESULTS.
Luther cared little to meet such men as these; he knew them to be of violent, impatient, and haughty disposition, who could not endure even kind admonition, and who required that every one should submit at the first word, as to a supreme authority.[146] Such are enthusiasts in every age. And yet, as they desired an interview, the doctor could not refuse it. Besides, it might be of use to the weak ones of the flock were he to unmask the imposture of the prophets. The conference took place. Stubner opened the proceedings, explaining in what manner he desired to regenerate the Church and transform the world. Luther listened to him with great calmness.[147] "Nothing that you have advanced," replied he at last gravely, "is based upon Holy Scripture.—It is all a mere fable." At these words Cellarius could contain himself no longer; he raised his voice, gesticulated like a madman, stamped, and struck the table with his fist,[148] and exclaimed, in a passion, that it was an insult to speak thus to a man of God. Upon this Luther observed: "St. Paul declares that the proofs of his apostleship were made known by miracles; prove yours in like manner."—"We will do so," answered the prophets.[149] "The God whom I worship," said Luther, "will know how to bridle your gods." Stubner, who had preserved his tranquillity, then fixed his eyes on the reformer, and said to him with an air of inspiration, "Martin Luther! I will declare what is now passing in thy soul......Thou art beginning to believe that my doctrine is true." Luther, after a brief pause, exclaimed: "God chastise thee, Satan!" At these words all the prophets were as if distracted. "The Spirit, the Spirit!" cried they. Luther, adopting that cool tone of contempt and cutting and homely language so familiar to him, said, "I slap your spirit on the snout."[150] Their clamours now increased; Cellarius, in particular, distinguished himself by his violence. He foamed and trembled with anger.[151] They could not hear one another in the room where they met in conference. At length the three prophets abandoned the field and left Wittemberg the same day.