If we consider more closely Melanchthon’s relations with Luther we find him, even during Luther’s lifetime, indignantly describing the latter’s attacks on man’s free-will as “_stoica et manichæa deliria_”; he himself, he declares, in spite of Luther’s views to the contrary, had always insisted that man, even before regeneration, is able by virtue of his free-will to observe outward discipline and, that, in regeneration, free-will follows on grace and thereafter receives from on High help for doing what is good. Later, after Luther’s death, he declared, with regard to this denial of free-will which shocked him, that it was quite true that “Luther and others had written that all works, good and bad, were inevitably decreed to be performed of all men, good and bad alike; but it is plain that this is against God’s Word, subversive of all discipline and a blasphemy against God.”[971] In a letter of 1535 to Johann Sturm he finds fault with the harshness of Luther’s doctrine and with his manner of defending it, though, from motives of caution, he refrains from mentioning Luther by name. He himself, however, was looked upon at the Court of the Elector as “less violent and stubborn than some others”; it was just because they fancied him useful as a sort of valve, as they called it, that they refused to release him from his professorial chair at Wittenberg. And such is really the case. “I never think it right to quarrel unless about something of great importance and quite essential. To support every theory and extravagant opinion that takes the field has never been my way. Would that the learned were permitted to speak out more freely on matters of importance!” But, instead of this, people ran after their own fancies. There was no doubt that, at times, even some of their own acted without forethought. “On account of my moderation I am in great danger from our own people ... and it seems to me that the fate of Theramenes awaits me.”[972] Theramenes had perished on the scaffold in a good cause—but before this had been guilty of grievous infidelity and was a disreputable intriguer. Of this Melanchthon can scarcely have been aware, otherwise he would surely have chosen some less invidious term of comparison. He was happier in his selection when, in 1544, he compared himself to Aristides on account of the risk he ran of being sent into exile by Luther: “Soon you will hear that I have been sent away from here as Aristides was from Athens.”[973] Especially after 1538, i.e. during the last eight years of Luther’s life, Melanchthon’s stay at Wittenberg was rendered exceedingly unpleasant. In 1538 he reminds Veit Dietrich of the state of bondage ([Greek: doulotês]) of which the latter had gleaned some acquaintance while in Wittenberg (1522-35); “and yet,” he continues, “Luther has since become much worse.”[974] In later letters he likens Luther to the demagogue Cleon and to boisterous Hercules.[975]