“As soon as a particular form is chosen and set up,” he says, “people fall upon it and make it binding, contrary to the freedom brought by faith.” “But if nothing be set up or appointed, the result is as many factions as there are heads.... One must, however, give the best advice one can, albeit everything is not at once carried out as we speak and teach.” He accordingly encourages those whom he is addressing to meet together amicably “in order that the devil may not slink in unawares, owing to this outward quarrel about ceremonies.” “Come to some agreement as to how you wish these external matters arranged, that harmony and uniformity may prevail among you in your region,” otherwise the people would grow “confused and discontented.” Beyond such general exhortations he does not go and thus refuses to face the real difficulty. When seeking to introduce uniformity nothing was to be imposed as “absolute command,” but merely to “ensure the unity of the Christian people in such external matters”; in other words, “because you see that the weak need and desire it.” The people, however, were “to inure themselves to the breaking out of factions and dissensions. For who is able to ward off the devil and his satellites?” “When you were Papists the devil, of course, left you in peace.... But now that you have the true seed of the divine Word he cannot refrain from sowing his own seed alongside.” The writing did no good, for the confusion continued. It was only in 1528 that the Königsberg preacher, Johann Briesmann, at the request of the authorities and with Luther’s help, established a new form of church government in Livonia. Were one to ask which was the principal point in Luther’s Mass, the Supper or the sermon, it would not be easy to answer. The term Mass and the adaptation of the olden ritual would seem to speak in favour of the Supper.[532] If, however, the service was to consist principally of the celebration of the Supper it was necessary there should always be communicants. Without communions there was, according to Luther, no celebration of the Sacrament. Now at Wittenberg there were not always communicants, nor was there any prospect of the same presenting themselves at every Sunday service, or that things would always remain as in 1531 when Luther boasted, that “every Sunday the hundred or so communicants were always different people.”[533]