“The reader may perhaps imagine, from Dr. Mosheim’s account of this matter, that Carlstadt introduced these changes merely by his own authority; but this was far from being the case; the suppression of private masses, the removal of images out of the churches, the abolition of the law which imposed celibacy upon the clergy; which are the changes hinted at by our historian as rash and perilous, were effected by Carlstadt, in conjunction with Bugenhagius, Melancthon, Jonas Amsdorf, and others, and were confirmed by the authority of the Elector of Saxony; so that there is some reason to apprehend that one of the principal causes of Luther’s displeasure at these changes, was their being introduced in his absence; unless we suppose that he had not so far shaken off the fetters of superstition, as to be sensible of the absurdity and the pernicious consequences of the use of images.”[990] Carlstadt had given the cup to the laity of which they had long been deprived by Rome. He had set aside the worship of the consecrated bread. Dr. Sears rehearses this work of Carlstadt, and then tells us what Luther did concerning it on his return. These are his words:— “He [Carlstadt] had so far restored the sacrament of the Lord’s supper as to distribute the wine as well as the bread to the laity. Luther, ‘in order not to offend weak consciences,’ insisted on distributing the bread only, and prevailed. He [Carlstadt] rejected the practice of elevating and adoring the host. Luther allowed it, and introduced it again.”[991] The position of Carlstadt was at this time very trying. He had not received “many things taught by the new teachers” from Zwickau. But he had publicly taught some of their fanatical ideas relative to the influence of the Spirit of God superseding the necessity of study. But in the suppression of the idolatrous services of the Romanists, he was essentially right. He had the pain to see much of this set up again. Moreover the elector would not allow him either to preach or write upon the points wherein he differed from Luther. D’Aubigné states his course thus:— “Nevertheless, he sacrificed his self-love for the sake of peace, restrained his desire to vindicate his doctrine, was reconciled, at least in appearance, to his colleague [Luther], and soon after resumed his studies in the university.”[992] As Luther taught some doctrines which Carlstadt could not approve, he felt at last that he must speak. Dr. Sears thus writes:— “After Carlstadt had been compelled to keep silence, from 1522 to 1524, and to submit to the superior power and authority of Luther, he could contain himself no longer. He, therefore, left Wittemberg, and established a press at Jena, through which he could, in a series of publications, give vent to his convictions, so long pent up.”[993]