Luther addressed the Elector as follows: “Now that an end has been made of the Papal and ecclesiastical tyranny throughout your Highness’s dominions, and now that all the religious houses and endowments have come into the power of your Electoral Highness as the supreme head, this involves the duty and burden of setting this matter in order, since no one else has taken it up, nor has a right to do so.”[83]—Nor was Luther backward in pointing out to the Court, when obliged to complain of the meagre support accorded to the churches, the great service he had done in enriching it: “Has the Prince ever suffered any loss through us?” he asks a person of influence with the Elector in 1520. “Have we not, on the contrary, brought him much gain? Can it be considered an insignificant matter, that not only your souls have been saved by the Evangel, but that also considerable wealth, in the shape of property, has begun to flow into the Prince’s coffers, a source of revenue which is still daily on the increase?”[84] The appropriation of property by the Elector as Ruler of the land necessarily entailed far-reaching obligations with regard to the churches. Hence, when, on November 22, 1526, Luther represented to the sovereign the financial distress of the pastors, he also told him, that a just ruler ought to prevail upon his subjects to support the schools, pulpits and parsonages.[85] Johann, in his reply, when agreeing to intervene for the better ordering of the churches, likewise appeals to his rights as sovereign of the country: “Because we judge, and are of opinion, that it beseems us as Ruler to attend to them.”[86] Luther’s invitation to the Princes to effect by force a reformation of the ecclesiastical order had already thrown wide open the doors to princely aggression. “The secular power,” Luther had said, “has become a member of the Christian body, and though its work is of the body, yet it belongs to the spiritual estate. Therefore its work shall go forward without let or hindrance amongst all the members of the whole body.” The Christian secular authority shall exercise its office in all freedom, if necessary even against Pope, bishop and priest, for ecclesiastical law is nothing but a fond invention of Roman presumption.[87] If it was the duty of the rulers to intervene on behalf of the general public needs of Christendom, how much more were they bound to provide for the proper standing and pure doctrine of the pastors. It is they who must assist in bringing about a “real, free Council,” since the Pope, whose duty it was to convene it, neglected to do so; “this no one can do so effectively as the secular powers, particularly now that they have become fellow-Christians, fellow-priests and fellow-clergymen, sharing our power in all things; their office and work, which they have from God over all men, must be allowed free course wherever needful and wholesome.”[88]