Gustavus, having thus broken down what threatened to be an obstacle in his way, took up his position as absolute monarch in the Church and in the State. In 1540 he obtained at Orebro a declaration that the throne should be hereditary; and taking in hand the ecclesiastical government he named a council of religion under the presidency of his superintendent-general, who was strictly speaking minister of worship. The king had engaged, as governor to his sons, George Normann, a Pomeranian gentleman, who had studied successfully at Wittenberg, and had come into Sweden with testimonials from Luther and Melanchthon. ‘He is a man of holy life,’ Luther had written to Gustavus Vasa, ‘modest, sincere, and learned, thoroughly competent to be tutor to a king’s son.[484] I recommend him cordially to your majesty.’ Luther, however, aimed at more than the education of the prince royal. Having had an opportunity of conversing with an envoy of the king, Nicholas, a master of arts, he wrote to Gustavus—‘May Christ, who has begun his work by your royal majesty, deign greatly to extend it, so that _throughout your kingdom_,[485] and especially in the cathedral churches, schools may be established for training young men for the evangelical ministry. Herein consists the highest duty of kings who, while engaged in political government, are friendly to Christian piety. In this respect your majesty has the reputation of surpassing all others, illustrious king! and we pray the Lord to govern by his spirit the heart of your majesty.’ Along with George Normann, Luther sent a young scholar, named Michael Agricola, whose learning, genius, and moral character he extols. In conclusion he says—‘I pray that Christ himself may bring forth much fruit by means of these two men; for it is he who through your majesty calls them and assigns them their duties. May the Father of mercies abundantly bless, by his Holy Spirit, all the designs and all the works of your royal majesty.’[486] It seems as if Luther had some fear that Gustavus might monopolize too much the government of the Church. In his view it is Christ who governs it, who calls and appoints his laborers.