We may here mention what occurred at a later date within the Lutheran fold. At the instigation of Wittenberg the adaptation of the Catholic worship was carried out very thoroughly in some places, the principle proving highly conducive to the acceptance of the new church system. In few countries, however, was this the case to such an extent as in Denmark, where Luther’s friend Bugenhagen was responsible for the change of religion. Even to-day, in the Protestant worship established in Denmark, Norway and the duchies formerly united to the Danish crown, there is to be found a surprising number of Catholic reminiscences, from the solemn Eucharistic service down to the ringing of the bells thrice daily for prayer. In the celebration of the solemn Eucharist the preachers even vest in a white linen alb and chasuble of red velvet; the elevation, too, is still preserved, for, after the “consecration,” which is pronounced from the middle of the altar according to immemorial custom, the Bread and Wine are shown to the people. Martin Weier, a young student of good family from Pomerania, took counsel of Luther as to how, on his return from Wittenberg, he was to behave with regard to his old father in the matter of Divine worship. Luther, according to his own account, told him “to conform to his father’s wishes in every way in order not to offend him; follow his example concerning fasting, prayer, hearing Mass and the veneration of the Saints, but at the same time instruct him in the Word of God and on the subject of justification, so as, if possible, to become his spiritual father without giving any offence.” Luther had declared concerning himself that he had offended God most horribly by his former celebration of Mass, more so than if he had been “a highwayman or kept a brothel”; yet he tells his aristocratic pupil that he will be committing no sin, if, “for the sake of his father, he is present at Mass and other acts by which God is dishonoured.”[956] A contrast to this system of accommodation and the gentle introduction of innovations is presented by the acts of violence which too often occurred on German soil at the time of the religious revolution. The excesses perpetrated by the people were, as can be proved, encouraged by the inflammatory speeches of the preachers, Luther’s own words being frequently appealed to; their effect in such times of popular commotion was like that of oil poured on the flames. In “the streets and at every corner,” on all the walls, on placards, in broadsides, and even on playing cards the clergy and the monks were abused, to quote Luther’s own testimony.[957] “Turks” and “worse than Turks,” such were the descriptions applied to them by the populace in imitation of Luther. “We shall never be successful against the Turks,” he says later, reverting to his earlier style of language, “unless we fall upon them and the priests at the right moment and smite them dead.”[958]