But from this contest with the Bishop of Meissen he refused to withdraw. To Spalatin he broke out again in February 1520, in terms more decided than any he had previously given vent to, and which led people to expect still sharper utterances. 'Do not suppose,' he said, 'that the cause of Christ is to be furthered on earth in sweet peace: the Word of God can never be set forth without danger and disquiet: it is a Word of infinite majesty, it works great things, and is wonderful among the great and the high; it slew, as the prophet says (Psalm lxxviii. 31), the wealthiest of them, and smote down the chosen ones of Israel. In this matter one must either renounce peace or deny the Word; the battle is the Lord's, who has not come to bring peace into the world.' Again he says: 'If you would think rightly of the Gospel, do not believe that its cause can be advanced without tumult, trouble, and uproar. You cannot make a pen out of a sword: the Word of God is a sword; it is war, overthrow, trouble, destruction, poison; it meets the children of Ephraim, as Amos says, like a bear on the road, or like a lioness in the wood.' Of himself he adds: 'I cannot deny that I am more violent than I ought to be; they know it, and therefore should not provoke the dog. How hard it is to moderate one's heat and one's pen you can learn for yourself. That is the reason why I was always unwilling to be forced to come forward in public; and the more unwilling I am, the more I am drawn into the contest; that this happens so is due to those scandalous libels which are heaped against me and the Word of God. So shameful are they that, even if my heat and my pen did not carry me away, a very heart of stone would be moved to seize a weapon, how much more myself, who am hot and whose pen is not entirely blunt.' The two dignitaries of the Church answered not ungraciously. They merely expressed an opinion that he was too violent, and that his writings would have a questionable influence with the mass of the people. They refrained from giving judgment on the matter; a proof that, in the Catholic Church in Germany, the questions raised by Luther could not then have been considered of such importance as the upholders of the strict Papal system maintained and desired. Even Albert, the Cardinal, Archbishop, and Primate of the German Church, ventured to speak of the whole question about the Divine or merely human right of the Papacy as an insignificant affair, which had but little to do with real Christianity, and therefore should never have become the occasion of such passionate dispute.