from morn till eve, and pulpits resounded with doctrines of the most inflammatory kind. All government was set at naught, and every effort to stay the tempest merely added to its force. Finally these fanatics made war upon the altars, throwing down statues and pictures, and piling the fragments in huge heaps about the town. They dashed about like maniacs, a witness writes, not knowing what they did. How far their madness would have led them, it is idle to conceive. Gustavus returned to Stockholm while the delirium was at fever heat, and his presence in an instant checked its course. He called the leaders of the riot before him, and demanded sharply if this raving lunacy seemed to them religion. They mumbled some incoherent answer, and, the fury having spent its force, most of them were reprimanded and discharged. Melchior with one or two others was kept in jail awhile, and then sent back to Holland, with orders not to return to Sweden on pain of death. Some ten years later Melchior was executed along with Knipperdolling for sharing in the famous riot of the Anabaptist sect in Münster.[105] The hurricane had swept past Stockholm and was gone, but evils of every kind existed to attest its force. Among the greatest sufferers from this fanaticism were the partisans of Luther. Their attitude to the rioters had at first been doubtful, and the condemnation heaped on Melchior and Knipperdolling fell partially on them. People in general could not distinguish between fanatics and Luther. They were all deemed heretics, and Gustavus was roundly cursed for neglecting the religion of his fathers. To soothe the people Gustavus planned a journey through the realm, intending to set forth before the autumn closed. This journey he was forced by stress of circumstances to postpone. He therefore turned to other methods to effect his end. The strongest feature of the Lutheran doctrine was that it purported to be based upon the Word of God. To such a pretension no one but an unbeliever could object. Lutheranism was opposed on the ground of its presumed basis in the idiosyncrasies of men. Gustavus, confident that this idea was false, resolved to put the question to a test. Accordingly, among matters to be discussed at the Cabinet meeting in October, we find a proposition that all priests be ordered to confine their teaching to the Word of God. The fate of this sound measure is not known. It appears nowhere in the list of subjects on which the Cabinet took a vote. A fair conclusion is that the question was too broad to be determined at the time, and therefore was omitted from the calendar by consent of all.[106]