On the other hand, those who opine that his ardour had been moderated by his stay at the Wartburg seem to be completely in the wrong. The solitude and quiet of the Wartburg neither taught Luther moderation, nor were responsible for the subsequent reaction. Quite otherwise; at the Wartburg he firmly believed that all that he had paved the way for and executed was mystically confirmed from above, and when, after receiving his “spiritual baptism” within those gloomy walls, he wrote, as one inspired, to the Elector concerning his mission, there was as yet in his language absolutely nothing to show the likelihood of his withdrawing any of the things he had formerly said. Upon his return to Wittenberg he at once took a vigorous part in the putting down of the revolt of the fanatics, not, however, because he disapproved of the changes in themselves—this he expressly disclaims—but because he considered it imprudent and compromising to proceed in so turbulent a manner.[1] If, in order to estimate the actual extent of the reaction in Luther’s mind, we compare his earlier with his later years, we find in the period previous to 1522 a seething, contradictory mixture of radicalism and positive elements. We say a mixture, for it is not in accordance with the historical sources to say that, in those first stormy years of Luther’s career, what he stood for was a mere religion of humanity, or that his mode of thought was quite unchristian. Had this been the case, then the contrast with his later period would indeed be glaring. As it is, however, Luther’s statements, as previously given, prove that, in spite of certain discordant voices, his intention had ever been to preserve everything in Christianity which he regarded as really positive, i.e. everything which in his then state of thought and feeling he regarded as essential.[2] Indeed, he was even disposed to exaggerate the importance of a positive faith in Christ and man’s dependence upon God at the expense of man’s natural power of reason. “In spite of all his calls for freedom and of his pronounced individualism” he preached an extravagant “dependence upon God.”[3] So far was he from the slightest tendency to embracing a religion of pure reason that he could not find terms sufficiently opprobrious to bestow on reason. We also know that he did not evolve his doctrine of Justification in the second or so-called reaction period, as has recently been stated in order to accentuate the contrast, but in the first period and in the quite early stage of his development. His Latin Commentary on Galatians (1519), with the new doctrine of Justification,[4] expresses faith in the Redeemer and His Grace in terms of startling force; he requires of the children of God the fruits of Grace, and attention to every word of Scripture.