The Dean, who was faithful to the Church, and the Catholic members of the Chapter persisted in their resistance, urging that the Elector himself did not wish to see the Masses discontinued which his ancestors had founded for the repose of their souls.
Luther, not in the least disconcerted, on July 11, 1523, repeated his written declaration, this time in a peremptory tone. “If we endure this any longer,” he writes, “it will fall upon our own heads and we shall be burdened with the sins of others.” The Canons were not to tell him that “the Elector commanded or did not command to do this or to alter that. I am speaking now to your own consciences. What has the Elector to do with such matters?” he asks, strangely contradicting his own theory. “You know what St. Peter says, Acts v. 29, ‘We ought to obey God rather than men,’ and St. Paul (Gal. i. 8), ‘Though an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema.’” He summons them to “obey,” otherwise he will pray against them as he has hitherto prayed for them, and as Christ was “jealous” it might be that his “prayer would be powerful and you may have to suffer for it.” “Christ soon punishes those who are His, when they wax disobedient (cp. 1 Peter iv. 17).”[967]
His violence in the pulpit gave reason for anticipating the worst when, on the very next day, he gave free rein to his eloquence against the Collegiate Church.
On August 2, 1523, he again stirred up the excited mob against the Canons and their service.[968]
He spoke to the multitude on that day of independent action to be taken by all who were able, without the Elector and even against him: “What does he matter to us?” he cried. “He commands only in worldly matters. But if he attempts to act further, we [i.e. Luther and the people] shall say: “Your Grace, pray look after your own business.”[969] It was an unequivocal invitation to make use of force when he told the people in the same sermon, that they also would be “responsible for the sins of others” if they permitted the Popish disorder any longer in their midst. “I am afraid that this may also be the reason why the Evangel effects so little amongst us, viz. that we suffer such things to be.”[970] Yet he was careful prudently to admonish the people not to touch the Canons’ persons.
This admonition seems to have been more than counterbalanced by the remaining contents of the discourse. After the sermon the Elector sent to remind Luther earnestly that, as a rule, he had spoken against risings and that he trusted he would “not go any further,” as there was quite enough “discontent at Wittenberg already.”[971] The offender in reply assured the Elector by messenger, that he would give the people no occasion for the employment of force, for discontent or tumult,[972] and, for the time being, he refrained from any further steps. Whether he calmed the populace, or how he did this, we are not told. We do know, however, that he addressed a fresh letter to the Canons couched in such strong language as to draw down on himself another reprimand from the Elector, who urged that Luther did not act up to what he preached.[973] In the letter in question, dated November 17, 1524, he told the Canons quite openly, that, unless they refrained voluntarily from “Masses, vigils and everything contrary to the Holy Evangel,” they would be forced to do so; he moreover asked for a “true, straight and immediate answer, yea or nay, before next Sunday”; what has happened is that “the devil has inspired you with a spirit of defiance and mischief.” The “great patience with which we have hitherto supported your devilish behaviour and the idolatry in your Churches” is exhausted. He also hints that they could no longer be certain of the Elector’s protection.[974]
Had he drawn the bow still tighter and incited to direct acts of violence, the results would have fallen on his own head. Yet a sermon which he delivered on November 27 against Mass at the Collegiate Church had such an effect upon the people, that the matter was decided. In it he asserted, that the Mass was blasphemy, madness and a lie; its celebration was worse than unchastity, murder or robbery; princes, burgomasters, councillors and judges must protect the honour of God, since they had received the sword from Him.[975] He exhorts “all princes and rulers, burgomasters, councillors and judges” to summon the “blasphemous ministers” of the “whore of Babylon” and force them to answer for themselves. His appeal is ostensibly for the interference of the responsible authorities, not of the masses.
The agitation intentionally fomented became, however, so great, that the Canons did not know what steps to take against the “rising excitement of the inhabitants” of Wittenberg,[976] for the saving of the Catholic services, and for the safety of their own persons. Even before this, students had perpetrated disorders at night in the Collegiate Church, and Luther had himself declared that he was obliged daily to restrain the people to prevent the committing of excesses. The Canons were now tormented by the singing of satires on the Mass outside their house, and had to listen to the curses which were showered on them. One night the Dean had his windows smashed. The Town Council, and also the University, now definitely took sides against the Chapter, and, after warning them in writing of God’s anger, sent representatives to advise the Canons of their excommunication. Although no actual tumult took place, yet the public declarations and the threatening attitude of the populace incited by Luther amounted to practical compulsion. The few Canons still remaining finally yielded to force, particularly when they saw that the Elector, Frederick “the Wise,” refused to give any but evasive replies to their appeals.