The Online Library of Liberty

A project of Liberty Fund, Inc.

• Advertisement.
• Introductory Essays
• I: On the Primary Principles of Luther’s Life and Teaching
• II.: The Political Course of the Reformation In Germany. (1517–1546.)
• First Principles of the Reformation.
• The Ninety-five Theses.
• The Three Primary Works of Dr. Martin Luther.
• I.: To the Christian Nobility of the German Nation Respecting the Reformation of the Christian Estate. Jesus.
• II.: Concerning Christian Liberty
• III: On the Babylonish Captivity of the Church

FIRST PRINCIPLES of THE REFORMATION.

THE NINETY-FIVE THESES.

INTRODUCTORY LETTER.

To the most Reverend Father in Christ and most illustrious Lord, Albert, Archbishop and Primate of the Churches of Magdeburg and Mentz, Marquis of Brandenburg, etc., his lord and pastor in Christ, most gracious and worthy of all fear and reverence—

Jesus.

The grace of God be with you, and whatsoever it is and can do.

Spare me, most reverend Father in Christ, most illustrious Prince, if I, the very dregs of humanity, have dared to think of addressing a letter to the eminence of your sublimity. The Lord Jesus is my witness that, in the consciousness of my own pettiness and baseness, I have long put off the doing of that which I have now hardened my forehead to perform, moved thereto most especially by the sense of that faithful duty which I feel that I owe to your most reverend Fatherhood in Christ. May your Highness then in the meanwhile deign to cast your eyes upon one grain of dust, and, in your pontifical clemency, to understand my prayer.

Papal indulgences are being carried about, under your most distinguished authority, for the building of St. Peter’s. In respect of these I do not so much accuse the extravagant sayings of the preachers, which I have not heard, but I grieve at the very false ideas which the people conceive from them, and which are spread abroad in common talk on every side—namely, that unhappy souls believe that, if they buy letters of indulgences, they are sure of their salvation; also, that, as soon as they have thrown their contribution into the chest, souls forthwith fly out of purgatory; and furthermore, that so great is the grace thus conferred, that there is no sin so great—even, as they say, if, by an impossibility, any one had violated the Mother of God—but that it may be pardoned; and again, that by these indulgences a man is freed from all punishment and guilt.

O gracious God! it is thus that the souls committed to your care, most excellent Father, are being taught unto their death, and a most severe account, which you will have to render for all of them, is growing and increasing. Hence I have not been able to keep silence any longer on this subject, for by no function of a bishop’s office can a man become sure of salvation, since he does not even become sure through the grace of God infused into him, but the Apostle bids us to be ever working out our salvation in fear and trembling. (Phil. ii. 12.) Even the righteous man—says Peter—shall scarcely be saved. (1 Pet. iv. 18.) In fine, so narrow is the way which leads unto life, that the Lord, speaking by the prophets Amos and Zachariah, calls those who are to be saved brands snatched from the burning, and our Lord everywhere declares the difficulty of salvation.

Why then, by these false stories and promises of pardon, do the preachers of them make the people to feel secure and without fear? since indulgences confer absolutely no good on souls as regards salvation or holiness, but only take away the outward penalty which was wont of old to be canonically imposed.

Lastly, works of piety and charity are infinitely better than indulgences, and yet they do not preach these with such display or so much zeal; nay, they keep silence about them for the sake of preaching pardons. And yet it is the first and sole duty of all bishops, that the people should learn the Gospel and Christian charity: for Christ nowhere commands that indulgences should be preached. What a dreadful thing it is then, what peril to a bishop, if, while the Gospel is passed over in silence, he permits nothing but the noisy outcry of indulgences to be spread among his people, and bestows more care on these than on the Gospel! Will not Christ say to them: “Straining at a gnat, and swallowing a camel”?

Besides all this, most reverend Father in the Lord, in that instruction to the commissaries which has been put forth under the name of your most reverend Fatherhood it is stated—doubtless without the knowledge and consent of your most reverend Fatherhood—that one of the principal graces conveyed by indulgences is that inestimable gift of God, by which man is reconciled to God, and all the pains of purgatory are done away with; and further, that contrition is not necessary for those who thus redeem souls or buy confessional licences.

But what can I do, excellent Primate and most illustrious Prince, save to entreat your reverend Fatherhood, through the Lord Jesus Christ, to deign to turn on us the eye of fatherly care, and to suppress that advertisement altogether and impose on the preachers of pardons another form of preaching, lest perchance some one should at length arise who will put forth writings in confutation of them and of their advertisements, to the deepest reproach of your most illustrious Highness. It is intensely abhorrent to me that this should be done, and yet I fear that it will happen, unless the evil be speedily remedied.

This faithful discharge of my humble duty I entreat that your most illustrious Grace will deign to receive in a princely and bishoplike spirit—that is, with all clemency—even as I offer it with a most faithful heart, and one most devoted to your most reverend Fatherhood, since I too am part of your flock. May the Lord Jesus keep your most reverend Fatherhood for ever and ever. Amen.

From Wittemberg, on the eve of All Saints, in the year 1517.

If it so please your most reverend Fatherhood, you may look at these Disputations, that you may perceive how dubious a matter is that opinion about indulgences, which they disseminate as if it were most certain.

To your most reverend Fatherhood.

Martin Luther.

DISPUTATION OF DR. MARTIN LUTHER CONCERNING PENITENCE AND INDULGENCES.

In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten propositions at Wittemberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St. Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our Lord Jesus Christ. Amen.

• 1. Our Lord and Master Jesus Christ in saying: “Repent ye,”1 etc., intended that the whole life of believers should be penitence.
• 2. This word cannot be understood of sacramental penance, that is, of the confession and satisfaction which are performed under the ministry of priests.
• 3. It does not, however, refer solely to inward penitence; nay such inward penitence is naught, unless it outwardly produces various mortifications of the flesh.
• 4. The penalty2 thus continues as long as the hatred of self—that is, true inward penitence—continues; namely, till our entrance into the kingdom of heaven.
• 5. The Pope has neither the will nor the power to remit any penalties, except those which he has imposed by his own authority, or by that of the canons.
• 6. The Pope has no power to remit any guilt, except by declaring and warranting it to have been remitted by God; or at most by remitting cases reserved for himself; in which cases, if his power were despised, guilt would certainly remain.
• 7. God never remits any man’s guilt, without at the same time subjecting him, humbled in all things, to the authority of his representative the priest.
• 8. The penitential canons are imposed only on the living, and no burden ought to be imposed on the dying, according to them.
• 9. Hence the Holy Spirit acting in the Pope does well for us, in that, in his decrees, he always makes exception of the article of death and of necessity.
• 10. Those priests act wrongly and unlearnedly, who, in the case of the dying, reserve the canonical penances for purgatory.
• 11. Those tares about changing of the canonical penalty into the penalty of purgatory seem surely to have been sown while the bishops were asleep.
• 12. Formerly the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
• 13. The dying pay all penalties by death, and are already dead to the canon laws, and are by right relieved from them.
• 14. The imperfect soundness or charity of a dying person necessarily brings with it great fear, and the less it is, the greater the fear it brings.
• 15. This fear and horror is sufficient by itself, to say nothing of other things, to constitute the pains of purgatory, since it is very near to the horror of despair.
• 16. Hell, purgatory, and heaven appear to differ as despair, almost despair, and peace of mind differ.
• 17. With souls in purgatory it seems that it must needs be that, as horror diminishes, so charity increases.
• 18. Nor does it seem to be proved by any reasoning or any scriptures, that they are outside of the state of merit or of the increase of charity.
• 19. Nor does this appear to be proved, that they are sure and confident of their own blessedness, at least all of them, though we may be very sure of it.
• 20. Therefore the Pope, when he speaks of the plenary remission of all penalties, does not mean simply of all, but only of those imposed by himself.
• 21. Thus those preachers of indulgences are in error who say that, by the indulgences of the Pope, a man is loosed and saved from all punishment.
• 22. For in fact he remits to souls in purgatory no penalty which they would have had to pay in this life according to the canons.
• 23. If any entire remission of all penalties can be granted to any one, it is certain that it is granted to none but the most perfect, that is, to very few.
• 24. Hence the greater part of the people must needs be deceived by this indiscriminate and high-sounding promise of release from penalties.
• 25. Such power as the Pope has over purgatory in general, such has every bishop in his own diocese, and every curate in his own parish, in particular.
• 26. The Pope acts most rightly in granting remission to souls, not by the power of the keys (which is of no avail in this case) but by the way of suffrage.
• 27. They preach man, who say that the soul flies out of purgatory as soon as the money thrown into the chest rattles.
• 28. It is certain that, when the money rattles in the chest, avarice and gain may be increased, but the suffrage of the Church depends on the will of God alone.
• 29. Who knows whether all the souls in purgatory desire to be redeemed from it, according to the story told of Saints Severinus and Paschal.
• 30. No man is sure of the reality of his own contrition, much less of the attainment of plenary remission.
• 31. Rare as is a true penitent, so rare is one who truly buys indulgences—that is to say, most rare.
• 32. Those who believe that, through letters of pardon, they are made sure of their own salvation, will be eternally damned along with their teachers.
• 33. We must especially beware of those who say that these pardons from the Pope are that inestimable gift of God by which man is reconciled to God.
• 34. For the grace conveyed by these pardons has respect only to the penalties of sacramental satisfaction, which are of human appointment.
• 35. They preach no Christian doctrine, who teach that contrition is not necessary for those who buy souls out of purgatory or buy confessional licences.
• 36. Every Christian who feels true compunction has of right plenary remission of pain and guilt, even without letters of pardon.
• 37. Every true Christian, whether living or dead, has a share in all the benefits of Christ and of the Church, given him by God, even without letters of pardon.
• 38. The remission, however, imparted by the Pope is by no means to be despised, since it is, as I have said, a declaration of the Divine remission.
• 39. It is a most difficult thing, even for the most learned theologians, to exalt at the same time in the eyes of the people the ample effect of pardons and the necessity of true contrition.
• 40. True contrition seeks and loves punishment; while the ampleness of pardons relaxes it, and causes men to hate it, or at least gives occasion for them to do so.
• 41. Apostolical pardons ought to be proclaimed with caution, lest the people should falsely suppose that they are placed before other good works of charity.
• 42. Christians should be taught that it is not the mind of the Pope that the buying of pardons is to be in any way compared to works of mercy.
• 43. Christians should be taught that he who gives to a poor man, or lends to a needy man, does better than if he bought pardons.
• 44. Because, by a work of charity, charity increases, and the man becomes better; while, by means of pardons, he does not become better, but only freer from punishment.
• 45. Christians should be taught that he who sees any one in need, and, passing him by, gives money for pardons, is not purchasing for himself the indulgences of the Pope, but the anger of God.
• 46. Christians should be taught that, unless they have superfluous wealth, they are bound to keep what is necessary for the use of their own households, and by no means to lavish it on pardons.
• 47. Christians should be taught that, while they are free to buy pardons, they are not commanded to do so.
• 48. Christians should be taught that the Pope, in granting pardons, has both more need and more desire that devout prayer should be made for him, than that money should be readily paid.
• 49. Christians should be taught that the Pope’s pardons are useful, if they do not put their trust in them, but most hurtful, if through them they lose the fear of God.
• 50. Christians should be taught that, if the Pope were acquainted with the exactions of the preachers of pardons, he would prefer that the Basilica of St. Peter should be burnt to ashes, than that it should be built up with the skin, flesh, and bones of his sheep.
• 51. Christians should be taught that, as it would be the duty, so it would be the wish of the Pope, even to sell, if necessary, the Basilica of St. Peter, and to give of his own money to very many of those from whom the preachers of pardons extract money.
• 52. Vain is the hope of salvation through letters of pardon, even if a commissary—nay, the Pope himself—were to pledge his own soul for them.
• 53. They are enemies of Christ and of the Pope, who, in order that pardons may be preached, condemn the word of God to utter silence in other churches.
• 54. Wrong is done to the word of God when, in the same sermon, an equal or longer time is spent on pardons than on it.
• 55. The mind of the Pope necessarily is that, if pardons, which are a very small matter, are celebrated with single bells, single processions, and single ceremonies, the Gospel, which is a very great matter, should be preached with a hundred bells, a hundred processions, and a hundred ceremonies.
• 56. The treasures of the Church, whence the Pope grants indulgences, are neither sufficiently named nor known among the people of Christ.
• 57. It is clear that they are at least not temporal treasures, for these are not so readily lavished, but only accumulated, by many of the preachers.
• 58. Nor are they the merits of Christ and of the saints, for these, independently of the Pope, are always working grace to the inner man, and the cross, death, and hell to the outer man.
• 59. St. Lawrence said that the treasures of the Church are the poor of the Church, but he spoke according to the use of the word in his time.
• 60. We are not speaking rashly when we say that the keys of the Church, bestowed through the merits of Christ, are that treasure.
• 61. For it is clear that the power of the Pope is alone sufficient for the remission of penalties and of reserved cases.
• 62. The true treasure of the Church is the Holy Gospel of the glory and grace of God.
• 63. This treasure, however, is deservedly most hateful, because it makes the first to be last.
• 64. While the treasure of indulgences is deservedly most acceptable, because it makes the last to be first.
• 65. Hence the treasures of the Gospel are nets, wherewith of old they fished for the men of riches.
• 66. The treasures of indulgences are nets, wherewith they now fish for the riches of men.
• 67. Those indulgences, which the preachers loudly proclaim to be the greatest graces, are seen to be truly such as regards the promotion of gain.
• 68. Yet they are in reality in no degree to be compared to the grace of God and the piety of the cross.
• 69. Bishops and curates are bound to receive the commissaries of apostolical pardons with all reverence.
• 70. But they are still more bound to see to it with all their eyes, and take heed with all their ears, that these men do not preach their own dreams in place of the Pope’s commission.
• 71. He who speaks against the truth of apostolical pardons, let him be anathema and accursed.
• 72. But he, on the other hand, who exerts himself against the wantonness and licence of speech of the preachers of pardons, let him be blessed.
• 73. As the Pope justly thunders against those who use any kind of contrivance to the injury of the traffic in pardons,
• 74. Much more is it his intention to thunder against those who, under the pretext of pardons, use contrivances to the injury of holy charity and of truth.
• 75. To think that Papal pardons have such power that they could absolve a man even if—by an impossibility—he had violated the Mother of God, is madness.
• 76. We affirm on the contrary that Papal pardons cannot take away even the least of venial sins, as regards its guilt.
• 77. The saying that, even if St. Peter were now Pope, he could grant no greater graces, is blasphemy against St. Peter and the Pope.
• 78. We affirm on the contrary that both he and any other Pope has greater graces to grant, namely, the Gospel, powers, gifts of healing, etc. (1 Cor. xii. 9.)
• 79. To say that the cross set up among the insignia of the Papal arms is of equal power with the cross of Christ, is blasphemy.
• 80. Those bishops, curates, and theologians who allow such discourses to have currency among the people, will have to render an account.
• 81. This licence in the preaching of pardons makes it no easy thing, even for learned men, to protect the reverence due to the Pope against the calumnies, or, at all events, the keen questionings of the laity.
• 82. As for instance:—Why does not the Pope empty purgatory for the sake of most holy charity and of the supreme necessity of souls—this being the most just of all reasons—if he redeems an infinite number of souls for the sake of that most fatal thing money, to be spent on building a basilica—this being a very slight reason?
• 83. Again; why do funeral masses and anniversary masses for the deceased continue, and why does not the Pope return, or permit the withdrawal of the funds bequeathed for this purpose, since it is a wrong to pray for those who are already redeemed?
• 84. Again; what is this new kindness of God and the Pope, in that, for money’s sake, they permit an impious man and an enemy of God to redeem a pious soul which loves God, and yet do not redeem that same pious and beloved soul, out of free charity, on account of its own need?
• 85. Again; why is it that the penitential canons, long since abrogated and dead in themselves in very fact and not only by usage, are yet still redeemed with money, through the granting of indulgences, as if they were full of life?
• 86. Again; why does not the Pope, whose riches are at this day more ample than those of the wealthiest of the wealthy, build the one Basilica of St. Peter with his own money, rather than with that of poor believers?
• 87. Again; what does the Pope remit or impart to those who, through perfect contrition, have a right to plenary remission and participation?
• 88. Again; what greater good would the Church receive if the Pope, instead of once, as he does now, were to bestow these remissions and participations a hundred times a day on any one of the faithful?
• 89. Since it is the salvation of souls, rather than money, that the Pope seeks by his pardons, why does he suspend the letters and pardons granted long ago, since they are equally efficacious.
• 90. To repress these scruples and arguments of the laity by force alone, and not to solve them by giving reasons, is to expose the Church and the Pope to the ridicule of their enemies, and to make Christian men unhappy.
• 91. If then pardons were preached according to the spirit and mind of the Pope, all these questions would be resolved with ease; nay, would not exist.
• 92. Away then with all those prophets who say to the people of Christ: “Peace, peace,” and there is no peace.
• 93. Blessed be all those prophets, who say to the people of Christ: “The cross, the cross,” and there is no cross.
• 94. Christians should be exhorted to strive to follow Christ their head through pains, deaths, and hells.
• 95. And thus trust to enter heaven through many tribulations, rather than in the security of peace.

Protestation.

I, Martin Luther, Doctor, of the Order of Monks at Wittemberg, desire to testify publicly that certain propositions against pontifical indulgences, as they call them, have been put forth by me. Now although, up to the present time, neither this most celebrated and renowned school of ours, nor any civil or ecclesiastical power has condemned me, yet there are, as I hear, some men of headlong and audacious spirit, who dare to pronounce me a heretic, as though the matter had been thoroughly looked into and studied. But on my part, as I have often done before, so now too I implore all men, by the faith of Christ, either to point out to me a better way, if such a way has been divinely revealed to any, or at least to submit their opinion to the judgment of God and of the Church. For I am neither so rash as to wish that my sole opinion should be preferred to that of all other men, nor so senseless as to be willing that the word of God should be made to give place to fables, devised by human reason.

THE THREE PRIMARY WORKS of DR. MARTIN LUTHER.

I.

TO THE CHRISTIAN NOBILITY of the GERMAN NATION
RESPECTING THE REFORMATION of the CHRISTIAN ESTATE.
JESUS.

DEDICATORY LETTER.

To the respected and worthy NICOLAUS VON AMSDORF, Licentiate in the Holy Scriptures and Canon of Wittenberg,1 My particular and affectionate friend. Dr. MARTIN LUTHER.

The Grace and Peace of God be with you! Respected, worthy Sir and dear friend.

The time for silence is gone and the time to speak has come, as we read in Ecclesiastes (iii. 7.) I have in conformity with our resolve put together some few points concerning the Reformation of the Christian Estate, with the intent of placing the same before the Christian Nobility of the German Nation, in case it may please God to help His Church by means of the laity, inasmuch as the clergy, whom this task rather befitted, have become quite careless. I send all this to your worship, to judge and to amend where needed. I am well aware that I shall not escape the reproach of taking far too much upon me, in presuming, insignificant as I am, to address such high estates on such weighty and great subjects; as if there were no one in the world but Dr. Luther, to have a care for Christianity, and to give advice to such wise people.

Let who will blame me, I shall not offer any excuse. Perhaps I still owe God and the world another folly. This debt I have now resolved honestly to discharge, as well as may be, and to be court fool for once in my life: if I fail, I shall at any rate gain this advantage, that no one need buy me a fool’s cap or shave my poll. But it remains to be seen which shall hang the bells on the other. I must fulfil the proverb: When anything is to be done in the world, a monk must be in it, were it only as a painted figure. I suppose, it has often happened that a fool has spoken wisely, and wise men have often done foolishly, as St. Paul says: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.” (1 Cor. iii. 18.)

Now, inasmuch as I am not only a fool, but also a sworn doctor of the Holy Scriptures, I am glad that I have an opportunity of fulfilling my oath, just in this fool’s way. I beg you to excuse me to the moderately wise: for I know not how to deserve the favour and grace of the supremely wise, which I have so often sought with much labour, but now for the future shall neither have nor regard.

God help us to seek not our glory, but His alone. Amen.

From Wittenberg, in the monastery of St. Augustine, on the eve of St. John the Baptist, in the year 1520.

JESUS.

To his most Serene and Mighty Imperial Majesty, and to the Christian Nobility of the German Nation. Dr. MARTINUS LUTHER.

The grace and might of God be with you, Most Serene Majesty! most gracious, well beloved gentlemen!

It is not out of mere arrogance and perversity that I, a single poor man, have taken upon me to address your lordships. The distress and misery that oppress all the Christian estates, more especially in Germany, have led not only myself, but every one else, to cry aloud and to ask for help, and have now forced me too, to cry out and to ask, if God would give His Spirit to any one, to reach a hand to His wretched people. Councils have often put forward some remedy, but through the cunning of certain men it has been adroitly frustrated, and the evils have become worse; whose malice and wickedness I will now, by the help of God, expose, so that, being known, they may henceforth cease to be so obstructive and injurious. God has given us a young and noble sovereign,1 and by this has roused hope in many hearts: now it is right that we too should do what we can, and make good use of time and grace.

The first thing that we must do is to consider the matter with great earnestness, and, whatever we attempt, not to trust in our own strength and wisdom alone, even if the power of all the world were ours; for God will not endure that a good work should be begun, trusting to our own strength and wisdom. He destroys it; it is all useless: as we read in the xxxiii. Psalm. “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.” And I fear it is for that reason, that those beloved Princes, the Emperors Frederick, the First and the Second, and many other German Emperors were, in former times, so piteously spurned and oppressed by the Popes, though they were feared by all the world. Perchance they trusted rather in their own strength than in God; therefore they could not but fall: and how would the sanguinary tyrant Julius II. have risen so high in our own days, but, that, I fear, France, the Germans and Venice trusted to themselves? The children of Benjamin slew forty-two thousand Israelites, for this reason, that these trusted to their own strength. (Judges xx. etc.)

That it may not happen thus to us and to our noble Emperor Charles, we must remember that in this matter we wrestle not against flesh and blood, but against the rulers of the darkness of this world (Eph. vi. 12), who may fill the world with war and bloodshed, but cannot themselves be overcome thereby. We must renounce all confidence in our natural strength, and take the matter in hand with humble trust in God; we must seek God’s help with earnest prayer, and have nothing before our eyes but the misery and wretchedness of Christendom, irrespective of what punishment the wicked may deserve. If we do not act thus, we may begin the game with great pomp; but when we are well in it, the spirits of evil will make such confusion, that the whole world will be immersed in blood, and yet nothing be done. Therefore let us act in the fear of God, and prudently. The greater the might of the foe, the greater is the misfortune, if we do not act in the fear of God, and with humility. As Popes and Romanists have hitherto, with the Devil’s help, thrown Kings into confusion, so will they still do, if we attempt things with our own strength and skill, without God’s help.

I.

The Three Walls of the Romanists.

The Romanists have, with great adroitness, drawn three walls round themselves, with which they have hitherto protected themselves, so that no one could reform them, whereby all Christendom has fallen terribly.

Firstly, if pressed by the temporal power, they have affirmed and maintained that the temporal power has no jurisdiction over them, but on the contrary that the spiritual power is above the temporal.

Secondly, if it were proposed to admonish them with the Scriptures, they objected that no one may interpret the Scriptures but the Pope.

Thirdly, if they are threatened with a Council, they pretend that no one may call a Council but the Pope.

Thus they have secretly stolen our three rods, so that they may be unpunished, and entrenched themselves behind these three walls, to act with all wickedness and malice, as we now see. And whenever they have been compelled to call a Council, they have made it of no avail, by binding the Princes beforehand with an oath to leave them as they were. Besides this they have given the Pope full power over the arrangement of the Council, so that it is all one, whether we have many Councils, or no Councils, for in any case they deceive us with pretences and false tricks. So grievously do they tremble for their skin before a true, free Council; and thus they have overawed Kings and Princes, that these believe they would be offending God, if they were not to obey them in all such knavish, deceitful artifices.

Now may God help us, and give us one of those trumpets, that overthrew the walls of Jericho, so that we may blow down these walls of straw and paper, and that we may set free our Christian rods, for the chastisement of sin, and expose the craft and deceit of the devil, so that we may amend ourselves by punishment and again obtain God’s favour.

The First Wall.

Let us, in the first place, attack the first wall.

It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member does its own work, to serve the others. This is because we have one baptism, one gospel, one faith, and are all Christians alike; for baptism, gospel and faith, these alone make Spiritual and Christian people.

As for the unction by a pope or a bishop, tonsure, ordination, consecration, clothes differing from those of laymen—all this may make a hypocrite or an anointed puppet, but never a Christian, or a spiritual man. Thus we are all consecrated as priests by baptism, as St. Peter says: “Ye are a royal priesthood, a holy nation” (1 Peter ii. 9); and in the book of Revelations: “and hast made us unto our God, kings and priests.” (Rev. v. 10.) For, if we had not a higher consecration in us than Pope or bishop can give, no priest could ever be made by the consecration of Pope or bishop; nor could he say the mass, or preach, or absolve. Therefore the bishop’s consecration is just as if in the name of the whole congregation he took one person out of the community, each member of which has equal power, and commanded him to exercise this power for the rest; in the same way as if ten brothers, co-heirs as king’s sons, were to choose one from among them to rule over their inheritance; they would, all of them, still remain kings and have equal power, although one is ordered to govern.

And to put the matter even more plainly; If a little company of pious Christian laymen were taken prisoners and carried away to a desert, and had not among them a priest consecrated by a bishop, and were there to agree to elect one of them, married or unmarried, and were to order him to baptize, to celebrate the mass, to absolve and to preach; this man would as truly be a priest, as if all the bishops and all the Popes had consecrated him. That is why in cases of necessity every man can baptize and absolve, which would not be possible if we were not all priests. This great grace and virtue of baptism and of the Christian Estate, they have almost destroyed and made us forget by their ecclesiastical law. In this way the Christians used to choose their bishops and priests out of the community; these being afterwards confirmed by other bishops, without the pomp that we have now. So was it that St. Augustine, Ambrose, Cyprian, were bishops.

Since then the temporal power is baptized as we are, and has the same faith and gospel, we must allow it to be priest and bishop, and account its office an office that is proper and useful to the Christian community. For whatever issues from baptism, may boast that it has been consecrated priest, bishop, and Pope, although it does not beseem everyone to exercise these offices. For, since we are all priests alike, no man may put himself forward, or take upon himself, without our consent and election, to do that which we have all alike power to do. For, if a thing is common to all, no man may take it to himself without the wish and command of the community. And if it should happen that a man were appointed to one of these offices and deposed for abuses, he would be just what he was before. Therefore a priest should be nothing in Christendom but a functionary; as long as he holds his office, he has precedence of others; if he is deprived of it, he is a peasant and a citizen like the rest. Therefore a priest is verily no longer a priest after deposition. But now they have invented characters indelebiles,1 and pretend that a priest after deprivation still differs from a simple layman. They even imagine that a priest can never be anything but a priest, that is, that he can never become a layman. All this is nothing but mere talk and ordinance of human invention.

It follows then, that between layman and priests, princes and bishops, or as they call it, between spiritual and temporal persons, the only real difference is one of office and function, and not of estate: for they are all of the same Spiritual Estate, true priests, bishops and Popes, though their functions are not the same: just as among priests and monks every man has not the same functions. And this St. Paul says (Rom. xii.; 1 Cor. xii.) and St. Peter (1 Peter ii.); “we being many are one body in Christ, and every one members one of another.” Christ’s body is not double or twofold, one temporal, the other spiritual. He is one head, and he has one body.

We see then that just as those that we call spiritual, or priests, bishops or popes, do not differ from other Christians in any other or higher degree, but in that they are to be concerned with the word of God, and the sacraments—that being their work and office—in the same way the temporal authorities hold the sword and the rod in their hands to punish the wicked and to protect the good. A cobbler, a smith, a peasant, every man has the office and function of his calling, and yet all alike are consecrated priests and bishops, and every man in his office must be useful and beneficial to the rest, that so many kinds of work may all be united into one community: just as the members of the body all serve one another.

Now see, what a Christian doctrine is this: that the temporal authority is not above the clergy, and may not punish it. This is, as if one were to say, the hand may not help, though the eye is in grievous suffering. Is it not unnatural, not to say unchristian, that one member may not help another, or guard it against harm? Nay, the nobler the member, the more the rest are bound to help it. Therefore I say: forasmuch as the temporal power has been ordained by God for the punishment of the bad, and the protection of the good, therefore we must let it do its duty throughout the whole Christian body, without respect of persons: whether it strike popes, bishops, priests, monks, or nuns. If it were sufficient reason for fettering the temporal power that it is inferior among the offices of Christianity to the offices of priest or confessor, or to the spiritual estate—if this were so, then we ought to restrain tailors, cobblers, masons, carpenters, cooks, servants, peasants, and all secular workmen, from providing the Pope, or bishops, priests and monks, with shoes, clothes, houses or victuals, or from paying them tithes. But if these laymen are allowed to do their work without restraint, what do the Romanist scribes mean by their laws? They mean that they withdraw themselves from the operation of temporal Christian power, simply in order that they may be free to do evil, and thus fulfil what St. Peter said: “There shall be false teachers among you, . . . and through covetousness shall they with feigned words make merchandize of you.” (2 Peter ii. 1, etc.)

Therefore the temporal Christian power must exercise its office without let or hindrance, without considering whom it may strike, whether pope, or bishop, or priest: whoever is guilty let him suffer for it. Whatever the ecclesiastical law says in opposition to this, is merely the invention of Romanist arrogance. For this is what St. Paul says to all Christians: “Let every soul” (I presume including the Popes) “be subject unto the higher powers: for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” (Rom. xiii. 1–4.) Also St. Peter: “Submit yourselves to every ordinance of man for the Lord’s sake . . . for so is the will of God.” (1 Peter ii. 13, 15.) He has also said, that men would come, who should despise government (2 Peter ii.); as has come to pass through ecclesiastical law.

Now I imagine, the first paper wall is overthrown, inasmuch as the temporal power has become a member of the Christian body, and although its work relates to the body, yet does it belong to the spiritual estate. Therefore it must do its duty without let or hindrance upon all members of the whole body, to punish or urge, as guilt may deserve, or need may require, without respect of Pope, bishops or priests; let them threaten or excommunicate as they will. That is why a guilty priest is deprived of his priesthood before being given over to the secular arm; whereas this would not be right, if the secular sword had not authority over him already by divine ordinance.

It is, indeed, past bearing that the spiritual law should esteem so highly the liberty, life and property of the clergy, as if laymen were not as good spiritual Christians, or not equally members of the Church. Why should your body, life, goods, and honour be free and not mine, seeing that we are equal as Christians, and have received alike baptism, faith, spirit and all things? If a priest is killed, the country is laid under an interdict:1 why not also if a peasant is killed? Whence comes all this difference among equal Christians? Simply from human laws and inventions.

It can have been no good spirit, that devised these exceptions, and made sin to go unpunished. For, if as Christ and the Apostles bid us, it is our duty to oppose the evil one, and all his works and words, and to drive him away as well as may be; how then should we look on in silence, when the Pope and his followers are guilty of devilish works and words? Are we for the sake of men to allow the commandments and the truth of God to be defeated, which at our baptism we vowed to support with body and soul? Truly we should have to answer for all souls that are thus led away into error.

Therefore it must have been the archdevil himself who said, as we read in the ecclesiastical law: If the Pope were so perniciously wicked, as to be dragging souls in crowds to the devil, yet he could not be deposed. This is the accursed and devilish foundation on which they build at Rome, and think that the whole world is to be allowed to go to the devil, rather than they should be opposed in their knavery. If a man were to escape punishment simply because he is above the rest, then no Christian might punish another, since Christ has commanded each of us to esteem himself the lowest and the humblest. (Matt. xviii. 4; Luke ix. 48.)

Where there is sin, there remains no avoiding the punishment, as St. Gregory says: We are all equal, but guilt makes one subject to another. Now see, how they deal with Christendom, depriving it of its freedom without any warrant from the Scriptures, out of their own wickedness, whereas God and the Apostles made them subject to the secular sword; so that we must fear, that it is the work of Antichrist, or a sign of his near approach.

The Second Wall.

The second wall is even more tottering and weak: that they alone pretend to be considered masters of the Scriptures; although they learn nothing of them all their life, they assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good; albeit they cannot prove it by a single letter. That is why the canon law contains so many heretical and unchristian, nay, unnatural laws; but of these we need not speak now. For whereas they imagine the Holy Ghost never leaves them, however unlearned and wicked they may be, they grow bold enough to decree whatever they like. But were this true, where were the need and use of the Holy Scriptures? Let us burn them, and content ourselves with the unlearned gentlemen at Rome, in whom the Holy Ghost dwells, who however can dwell in pious souls only. If I had not read it, I could never have believed, that the Devil should have put forth such follies at Rome and find a following.

But not to fight them with our own words, we will quote the Scriptures. St. Paul says: “If anything be revealed to another that sitteth by, let the first hold his peace.” (1 Cor. xiv. 30.) What would be the use of this commandment, if we were to believe him alone that teaches or has the highest seat? Christ Himself says: “And they shall be all taught of God.” (St. John vi. 45.) Thus it may come to pass that the Pope and his followers are wicked and not true Christians, and not being taught by God, have no true understanding, whereas a common man may have true understanding. Why should we then not follow him? Has not the Pope often erred? Who could help Christianity, in case the Pope errs, if we do not rather believe another, who has the Scriptures for him?

Therefore it is a wickedly devised fable, and they cannot quote a single letter to confirm it, that it is for the Pope alone to interpret the Scriptures or to confirm the interpretation of them: they have assumed the authority of their own selves. And though they say, that this authority was given to St. Peter when the keys were given to him, it is plain enough that the keys were not given to St. Peter alone, but to the whole community. Besides, the keys were not ordained for doctrine or authority, but for sin, to bind or loose; and what they claim besides this is mere invention. But what Christ said to St. Peter: “I have prayed for thee, that thy faith fail not” (St. Luke xxii. 32), cannot relate to the Pope, inasmuch as there have been many Popes without faith, as they are themselves forced to acknowledge. Nor did Christ pray for Peter alone, but for all the Apostles and all Christians, as He says, “Neither pray I for these alone, but for them also which shall believe on me through their word.” (St. John xvii.) Is not this plain enough?

Only consider the matter. They must needs acknowledge that there are pious Christians among us, that have the true faith, spirit, understanding, word, and mind of Christ; why then should we reject their word and understanding, and follow a Pope who has neither understanding nor Spirit? Surely this were to deny our whole faith and the Christian Church. Moreover, if the article of our faith is right: I believe in the Holy Christian Church, the Pope cannot alone be right; else we must say: I believe in the Pope of Rome, and reduce the Christian Church to one man, which is a devilish and damnable heresy. Besides that, we are all priests, as I have said, and have all one faith, one gospel, one sacrament; how then should we not have the power of discerning and judging what is right or wrong in matters of faith? What becomes of St. Paul’s words: “But he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Cor. ii. 15); and also, “we having the same spirit of faith.” (2 Cor. iv. 13.) Why then should we not perceive as well as an unbelieving Pope, what agrees, or disagrees with our faith?

By these and many other texts we should gain courage and freedom, and should not let the spirit of liberty (as St. Paul has it) be frightened away by the inventions of the Popes; we should boldly judge what they do and what they leave undone, by our own understanding of the Scriptures, and force them to follow the better understanding, and not their own. Did not Abraham in old days have to obey his Sarah, who was in stricter bondage to him than we are to any one on earth? Thus too Balaam’s ass was wiser than the prophet. If God spoke by an ass against a prophet, why should He not speak by a pious man against the Pope? Besides, St. Paul withstood St. Peter as being in error. (Gal. ii.) Therefore it behoves every Christian to aid the faith by understanding and defending it, and by condemning all errors.

The Third Wall.

The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ’s commandment; “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” (St. Matt. xviii. 15–17.) Here each member is commanded to take care for the other; much more then should we do this, if it is a ruling member of the community that does evil, which by its evil doing, causes great harm and offence to the others. If then I am to accuse him before the church, I must collect the church together. Moreover they can show nothing in the Scriptures giving the Pope sole power to call and confirm councils; they have nothing but their own laws; but these hold good only so long as they are not injurious to Christianity and the laws of God. Therefore, if the Pope deserves punishment, these laws cease to bind us, since Christendom would suffer, if he were not punished by a council. Thus we read (Acts xv.), that the council of the Apostles was not called by St. Peter, but by all the Apostles and the elders. But if the right to call it had lain with St. Peter alone, it would not have been a Christian council, but a heretical conciliabulum. Moreover the most celebrated Nicene Council was neither called nor confirmed by the Bishop of Rome, but by the Emperor Constantine; and after him many other Emperors have done the same, and yet the councils called by them were accounted most Christian. But if the Pope alone had the power, they must all have been heretical. Moreover if I consider the councils that the Pope has called, I do not find that they produced any notable results.

Therefore when need requires and the Pope is a cause of offence to Christendom, in these cases whoever can best do so, as a faithful member of the whole body, must do what he can to procure a true free council. This no one can do so well as the temporal authorities, especially since they are fellow-Christians, fellow-priests, sharing one spirit, and one power in all things; and since they should exercise the office that they have received from God without hindrance, whenever it is necessary and useful that it should be exercised. Would it not be most unnatural, if a fire were to break out in a city, and everyone were to keep still and let it burn on and on, whatever might be burnt, simply because they had not the mayor’s authority, or because the fire perhaps broke out at the mayor’s house? Is not every citizen bound in this case to rouse and call in the rest? How much more should this be done in the spiritual city of Christ, if a fire of offence breaks out, either at the Pope’s government or wherever it may! The like happens if an enemy attacks a town. The first to rouse up the rest earns glory and thanks. Why then should not he earn glory that announces the coming of our enemies from hell, and rouses and summons all Christians?

But as for their boasts of their authority, that no one must oppose it, this is idle talk. No one in Christendom has any authority to do harm, or to forbid others to prevent harm being done. There is no authority in the Church but for reformation. Therefore if the Pope wished to use his power to prevent the calling of a free council, so as to prevent the reformation of the Church, we must not respect him or his power; and if he should begin to excommunicate and fulminate, we must despise this as the ravings of a madman, and trusting in God, excommunicate and repel him, as best we may. For this his usurped power is nothing; he does not possess it, and he is at once overthrown by a text from the Scriptures. For St. Paul says to the Corinthians, “That God has given us authority for edification and not for destruction.” (2 Cor. x. 8.) Who will set this text at naught? It is the power of the Devil and of Antichrist that prevents what would serve for the reformation of Christendom. Therefore we must not follow it, but oppose it with our body, our goods and all that we have. And even if a miracle were to happen in favour of the Pope, against the temporal power, or if some were to be stricken by a plague, as they sometimes boast has happened: all this is to be held as having been done by the Devil, for our want of faith in God, as was foretold by Christ: “There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matt. xxiv. 23); and St. Paul tells the Thessalonians that the coming of Antichrist shall be “after the working of Satan with all power and signs and lying wonders.” (2 Thess. ii. 9.)

Therefore let us hold fast to this: that Christian power can do nothing against Christ, as St. Paul says: “for we can do nothing against Christ, but for Christ.” (2 Cor. xiii. 8.) But, if it does anything against Christ, it is the power of Antichrist and the Devil, even if it rained and hailed wonders and plagues. Wonders and plagues prove nothing, especially in these latter evil days, of which false wonders are foretold in all the Scriptures. Therefore we must hold fast to the words of God with an assured faith; then the Devil will soon cease his wonders.

And now I hope we have laid the false, lying spectre with which the Romanists have long terrified and stupefied our consciences. And we have shown that, like all the rest of us, they are subject to the temporal sword; that they have no authority to interpret the Scriptures by force without skill; and that they have no power to prevent a council, or to pledge it in accordance with their pleasure, or to bind it beforehand, and deprive it of its freedom; and that if they do this, they are verily of the fellowship of Antichrist and the Devil, and have nothing of Christ but the name.

II.

Of the Matters to be Considered in the Councils.

Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let us rouse ourselves, fellow-Germans, and fear God more than man, that we be not answerable for all the poor souls that are so miserably lost through the wicked, devilish government of the Romanists, through which also the dominion of the Devil grows day by day; if indeed this hellish government can grow any worse, which for my part I can neither conceive nor believe.

1. It is a distressing and terrible thing to see that the head of Christendom, who boasts of being the Vicar of Christ and the successor of St. Peter, lives in a worldly pomp that no king or emperor can equal: so that in him that calls himself most holy and most spiritual, there is more worldliness than in the world itself. He wears a triple crown, whereas the mightiest kings only wear one crown. If this resembles the poverty of Christ and St. Peter, it is a new sort of resemblance. They prate of its being heretical to object to this; nay, they will not even hear how unchristian and ungodly it is. But I think that if he should have to pray to God with tears, he would have to lay down his crowns; for God will not endure any arrogance. His office should be nothing else than to weep and pray constantly for Christendom, and to be an example of all humility.

However this may be, this pomp is a stumbling-block, and the Pope, for the very salvation of his soul, ought to put it off; for St. Paul says: “Abstain from all appearance of evil” (1 Thess. v. 21); and again: “Provide things honest in the sight of all men.” (2 Cor. viii. 21.) A simple mitre would be enough for the Pope: wisdom and sanctity should raise him above the rest; the crown of pride he should leave to Antichrist, as his predecessors did for some hundreds of years. They say: He is the ruler of the world. This is false; for Christ, whose vice-gerent and vicar he claims to be, said to Pilate: “My kingdom is not of this world.” (John xviii. 36.) But no vice-gerent can have a wider dominion than his Lord. Nor is he a vice-gerent of Christ in His glory, but of Christ crucified, as St. Paul says: “For I determined not to know anything among you, save Jesus Christ, and him crucified” (2 Cor. ii. 2); and (Phil. ii. 7): “Let this mind be in you, which was also in Christ Jesus; who made himself of no reputation, and took upon himself the form of a servant.” (Phil. ii. 5, 7.) Again (1 Cor. i.): “We preach Christ crucified.” Now they make the Pope a vice-gerent of Christ exalted in heaven, and some have let the Devil rule them so thoroughly, that they have maintained that the Pope is above the angels in heaven, and has power over them; which is precisely the true work of the true Antichrist.

2. What is the use in Christendom of the people called “Cardinals”? I will tell you. In Italy and Germany there are many rich convents, endowments, fiefs and benefices, and as the best way of getting these into the hands of Rome, they created cardinals, and gave them the sees, convents, and prelacies, and thus destroyed the service of God. That is why Italy is almost a desert now: the convents are destroyed, the sees consumed, the revenues of the prelacies and of all the churches drawn to Rome; towns are decayed; the country and the people ruined, while there is no more any worship of God or preaching; why? Because the cardinals must have all the wealth. No Turk could have thus desolated Italy and overthrown the worship of God.

Now that Italy is sucked dry, they come to Germany and begin very quietly; but we shall see, that Germany is soon to be brought into the same state as Italy. We have a few cardinals already. What the Romanists mean thereby the drunken Germans1 are not to see until they have lost everything—bishoprics, convents, benefices, fiefs, even to their last farthing. Antichrist must take the riches of the earth, as it is written. (Dan. xi. 8, 39, 43.) They begin by taking off the cream of the bishoprics, convents, and fiefs; and as they do not dare to destroy everything as they have done in Italy, they employ such holy cunning to join together ten or twenty prelacies, and take such a portion of each, annually, that the total amounts to a considerable sum. The priory of Würzburg gives one thousand guilders, those of Bamberg, Mayence, Treves and others also contribute. In this way they collect one thousand or ten thousand guilders, in order that a cardinal may live at Rome in a state like that of a wealthy monarch.

After we have gained this, we will create thirty or forty cardinals on one day, and give one St. Michael’s Mount,1 near Bamberg, and likewise the see of Würzburg, to which belong some rich benefices, until the churches and the cities are desolated; and then we shall say: We are the vicars of Christ, the shepherds of Christ’s flocks; those mad, drunken Germans must submit to it. I advise, however, that there be made fewer cardinals, or that the Pope should have to support them out of his own purse. It would be amply sufficient, if there were twelve, and if each of them had an annual income of one thousand guilders. What has brought us Germans to such a pass, that we have to suffer this robbery and this destruction of our property by the Pope? If the kingdom of France has resisted it, why do we Germans suffer ourselves to be fooled and deceived? It would be more endurable, if they did nothing but rob us of our property; but they destroy the church and deprive Christ’s flock of their good shepherds, and overthrow the service and word of God. Even if there were no cardinals at all, the Church would not perish; for they do nothing for the good of Christendom; all they do is to bargain and traffic in prelacies and bishoprics; which any robber could do as well.

3. If we took away ninety-nine parts of the Pope’s court and only left one hundredth, it would still be large enough to answer questions on matters of belief. Now there is such a swarm of vermin at Rome, all called Papal, that Babylon itself never saw the like. There are more than three thousand Papal secretaries alone; but who shall count the other office-bearers, since there are so many offices that we can scarcely count them, and all waiting for German benefices, as wolves wait for a flock of sheep? I think Germany now pays more to the Pope, than it formerly paid the Emperors; nay, some think more than three hundred thousand guilders are sent from Germany to Rome every year, for nothing whatever; and in return we are scoffed at and put to shame. Do we still wonder why princes, noblemen, cities, foundations, convents and people are poor? We should rather wonder that we have anything left to eat.

Now that we have got well into our game, let us pause awhile and show that the Germans are not such fools, as not to perceive or understand this Romish trickery. I do not here complain, that God’s commandments and Christian justice are despised at Rome; for the state of things in Christendom, especially at Rome, is too bad for us to complain of such high matters. Nor do I even complain that no account is taken of natural or secular justice and reason. The mischief lies still deeper. I complain that they do not observe their own fabricated canon law, though this is in itself rather mere tyranny, avarice and worldly pomp, than a law. This we shall now show.

Long ago the Emperors and Princes of Germany allowed the Pope to claim the annates1 from all German benefices; that is, half of the first year’s income from every benefice. The object at this concession was that the Pope should collect a fund with all this money, to fight against the Turks and infidels, and to protect Christendom, so that the nobility should not have to bear the burden of the struggle alone, and that the priests should also contribute. The Popes have made such use of this good simple piety of the Germans, that they have taken this money for more than one hundred years, and have now made of it a regular tax and duty; and not only have they accumulated nothing, but they have founded out of it many posts and offices at Rome, which are paid by it yearly, as out of a settled rent.

Whenever there is any pretence of fighting the Turks, they send out some commission for collecting money, and often send out indulgences under the same pretext of fighting the Turks. They think we Germans will always remain such great and inveterate fools, that we will go on giving money to satisfy their unspeakable greed, though we see plainly that neither annates nor absolution money, nor any other—not one farthing—goes against the Turks, but all goes into the bottomless sack. They lie and deceive, form and make covenants with us of which they do not mean to keep one jot. And all this is done in the holy name of Christ and St. Peter.

This being so, the German nation, the bishops and princes, should remember that they are Christians, and should defend the people, who are committed to their government and protection in temporal and spiritual affairs, from these ravenous wolves in sheep’s clothing, that profess to be shepherds and rulers; and since the annates are so shamefully abused, and the covenants concerning them not carried out, they should not suffer their lands and people to be so piteously and unrighteously flayed and ruined; but by an imperial or a national law they should either retain the annates in the country, or abolish them altogether. For since they do not keep to the covenants, they have no right to the annates; therefore bishops and princes are bound to punish this thievery and robbery, or prevent it, as justice demands. And herein should we assist and strengthen the Pope, who is perchance too weak to prevent this scandal by himself; or, if he wishes to protect or support it, restrain and oppose him as a wolf and tyrant; for he has no authority to do evil or to protect evil-doers. Even if it were proposed to collect any such treasure for use against the Turks, we should be wise in future, and remember that the German nation is more fitted to take charge of it than the Pope, seeing that the German nation by itself is able to provide men enough, if the money is forthcoming. This matter of the annates is like many other Romish pretexts.

Moreover the year has been divided among the Pope and the ruling bishops and foundations, in such wise, that the Pope has taken every other month—six in all—to give away the benefices that fall in his month; in this way almost all the benefices are drawn into the hands of Rome, and especially the best livings and dignities. And those that once fall into the hands of Rome never come out again, even if they never again fall vacant in the Pope’s month. In this way the foundations come very short of their rights, and it is a downright robbery, by which it is intended that nothing of them should be left. Therefore it is now high time to abolish the Pope’s months and to take back again all that has thereby fallen into the hands of Rome. For all the princes and nobles should insist, that the stolen property shall be returned, the thieves punished, and that those who abuse their powers shall be deprived of them. If the Pope can make a law on the day after his election, by which he takes our benefices and livings to which he has no right; the Emperor Charles should so much the more have a right to issue a law for all Germany on the day after his coronation,1 that in future no livings and benefices are to fall to Rome by virtue of the Pope’s month, but that those that have so fallen are to be freed and taken from the Romish robbers. This right he possesses by his office in virtue of his temporal sword.

But the see of avarice and robbery at Rome is unwilling to wait for the benefices to fall in one after another by means of the Pope’s month; and in order to get them into its insatiable maw, as speedily as possible, they have devised the plan of taking livings and benefices in three other ways:

First, if the incumbent of a free living dies at Rome or on his way thither, his living remains for ever the property of the see of Rome, or I rather should say, the see of robbers, though they will not let us call them robbers, although no one has ever seen or read of such robbery.

Secondly, if a servant of the Pope, or of one of the cardinals, takes a living, or if having a living he becomes a servant of the Pope or of a cardinal, the living remains with Rome. But who can count the servants of the Pope and his cardinals, seeing that if he goes out riding, he is attended by three or four thousand mule-riders; more than any king or emperor. For Christ and St. Peter went on foot; in order that their vice-gerents might indulge the better in all manner of pomp. Besides, their avarice has devised and invented this, that in foreign countries also there are many called papal servants, as at Rome: so that in all parts this single crafty little word “papal servant” brings all benefices to the Chair of Rome and they are kept there for ever. Are not these mischievous, devilish devices? Let us only wait awhile. Mayence, Magdeburg, and Halberstadt will fall very nicely to Rome, and we shall have to pay dearly for our cardinal.1 Hereafter, all the German bishops will be made cardinals, so that there shall remain nothing to ourselves.

Thirdly, whenever there is any dispute about a benefice; and this is, I think, well-nigh the broadest and commonest road by which benefices are brought to Rome. For where there is no dispute numberless knaves can be found at Rome, who are ready to scrape up disputes, and attack livings wherever they like. In this way many a good priest loses his living, or has to buy off the dispute for a time with a sum of money. These benefices, confiscated by right or wrong of dispute, are to be for ever the property of the see of Rome. It would be no wonder, if God were to rain sulphur and fire from heaven and cast Rome down into the pit, as he did formerly to Sodom and Gomorrah. What is the use of a Pope in Christendom, if the only use made of his power is to commit these supreme villainies under his protection and assistance? O noble princes and sirs, how long will you suffer your lands and your people to be the prey of these ravening wolves?

But these tricks did not suffice, and Bishoprics were too slow in falling into the power of Roman avarice. Accordingly our good friend Avarice made the discovery that all Bishoprics are abroad in name only; but that their land and soil is at Rome; from this it follows, that no bishop may be confirmed until he has bought the “Pall”2 for a large sum, and has with a terrible oath bound himself a servant of the Pope. That is why no bishop dare oppose the Pope. This was the object of the oath, and this is how the wealthiest bishoprics have come to debt and ruin. Mayence, I am told, pays 20,000 guilders. These are true Roman tricks, it seems to me. It is true that they once decreed in the canon law, that the Pall should be given free, the number of the Pope’s servants diminished, disputes made less frequent, that foundations and bishops should enjoy their liberty; but all this brought them no money. They have, therefore, reversed all this: bishops and foundations have lost all their power; they are mere cyphers, without office, authority or function; all things are regulated by the chief knaves at Rome; even the offices of sextons and bell-ringers in all churches. All disputes are transferred to Rome; each one does what he will, strong in the Pope’s protection.

What has happened in this very year? The bishop of Strasburg, wishing to regulate his see in a proper way and reform it in the matter of divine service, published some divine and Christian ordinances for that purpose. But our worthy Pope and the holy Chair at Rome overturns altogether this holy and spiritual order on the accusation of the priests. This is what they call being the shepherd of Christ’s sheep—supporting priests against their own bishops, and protecting their disobedience by divine decrees. Antichrist, I hope, will not insult God in this open way. There you have the Pope, as you have chosen to have him, and why? Why, because if the Church were to be reformed, many things would have to be destroyed, and possibly Rome among them. Therefore it is better to prevent priests from being at one with each other; they should rather, as they have done hitherto, sow discord among kings and princes, flood the world with Christian blood, lest Christian unity should trouble the holy Roman See with reforms.

So far we have seen what they do with the livings that fall vacant. Now there are not enough vacancies for this delicate greed; therefore it has also taken prudent account of the benefices that are still held by their incumbents, so that they may become vacant, though they are in fact not vacant, and this they effect in many ways:

First, they lie in wait for fat livings or sees which are held by an old or sick man, or even by one afflicted by an imaginary incompetence; him the Roman See gives a coadjutor, that is an assistant without his asking or wishing it, for the benefit of the coadjutor, because he is a papal servant, or pays for the office, or has otherwise earned it by some menial service rendered to Rome. Thus there is an end of free election on the part of the chapter, or of the right of him that presents the living; and all goes to Rome.

Secondly, there is a little word: commendam, that is, when the Pope gives a rich and fat convent or church into the charge of a cardinal or any other of his servants, just as I might command you to take charge of one hundred guilders for me. In this way the convent is neither given, nor lent, nor destroyed, nor is its divine service abolished; but only entrusted to a man’s charge: not, however, for him to protect and improve it, but to drive out the one he finds there; to take the property and revenue, and to instal some apostate1 runaway monk, who is paid five or six guilders a year, and sits in the church all day and sells symbols and pictures to the pilgrims; so that neither chanting nor reading in the church goes on there any more. Now if we were to call this the destruction of convents and abolition of divine service, we should be accusing the Pope of destroying Christianity and abolishing divine service—for truly he is doing this effectually—but this would be thought harsh language at Rome, therefore it is called a commendam, or an order to take charge of the convent. In this way the Pope can make commendams of four or more convents a year, any one of which produces a revenue of more than six thousand guilders. This is the way divine service is advanced and convents kept up at Rome. This will be introduced into Germany as well.

Thirdly, there are certain benefices that are said to be incompatible, that is, they may not be held together according to the canon law; such as two cures, two sees and the like. Now the Holy See and avarice twists itself out of the canon law by making “glosses,” or interpretations, called Unio, or Incorporatio, that is, several incompatible benefices are incorporated, so that one is a member of the other, and the whole is held to be one benefice; then they are no longer incompatible, and we have got rid of the holy canon law, so that it is no longer binding, except on those, who do not buy those glosses of the Pope, and his Datarius.1Unio is of the same kind: a number of benefices are tied together like a bundle of faggots, and on account of this coupling together, they are held to be one benefice. Thus there may be found many a courtling at Rome who alone holds twenty-two cures, seven priories, and forty-four prebends; all which is done in virtue of this masterly gloss, so as not to be contrary to law. Any one can imagine what cardinals and other prelates may hold. In this way the Germans are to have their purses emptied and be deprived of all comfort.

There is another gloss called Administratio, that is, that besides his see a man holds an abbey or other high benefice, and possesses all the property of it, without any other title but administrator. For at Rome it is enough that words should change and not deeds, just as if I said, a procuress was to be called a mayoress, yet may remain as good as she is now. Such Romish rule was foretold by St. Peter, when he said: “There shall be false teachers among you . . . and through covetousness shall they with feigned words make merchandize of you.” (2 Pet. ii. 1, 3.)

This precious Roman avarice has also invented the practice of selling and lending prebends and benefices on condition that the seller or lender has the reversion, so that if the incumbent dies, the benefice falls to him that has sold it, lent it, or abandoned it; in this way they have made benefices heritable property, so that none can come to hold it unless the seller sells it to him, or leaves it to him at his death. Then there are many that give a benefice to another in name only; and on condition that he shall not receive a farthing. It is now too an old practice for a man to give another a benefice and to receive a certain annual sum, which proceeding was formerly called simony. And there are many other such little things which I cannot recount; and so they deal worse with the benefices than the heathens by the cross dealt with Christ’s clothes.

But all this that I have spoken of is old and common at Rome. Their avarice has invented other device, which I hope will be the last and choke it. The Pope has made a noble discovery, called Pectoralis Reservatio, that is, “mental reservation”—et proprius motus, that is, “and his own will and power.” The matter is managed in this way: Suppose a man obtains a benefice at Rome, which is confirmed to him in due form; then comes another, who brings money, or who has done some other service of which the less said the better, and requests the Pope to give him the same benefice, then the Pope will take it from the first and give it him. If you say, that is wrong; the Most Holy Father must then excuse himself, that he may not be openly blamed for having violated justice; and he says: “that in his heart and mind he reserved his authority over the said benefice;” whilst he never had heard or thought of the same in all his life. Thus he has devised a gloss which allows him in his proper person to lie and cheat and fool us all; and all this impudently and in open daylight, and nevertheless he claims to be the head of Christendom; letting the evil spirit rule him with manifest lies.

This “mere motion” and lying reservation of the Popes has brought about an unutterable state of things at Rome. There is a buying and a selling, a changing, exchanging, and bargaining, cheating and lying, robbing and stealing, debauchery, and villainy, and all kinds of contempt of God, that Antichrist himself could not rule worse. Venice, Antwerp, Cairo, are nothing to this fair and market at Rome, except that there things are done with some reason and justice, whilst here things are done as the Devil himself could wish. And out of this ocean a like virtue overflows all the world. Is it not natural that such people should dread a reformation and a free council, and should rather embroil all kings and princes, than that their unity should bring about a council? Who would like his villainy to be exposed?

Finally the Pope has built a special house for this fine traffic, that is, the house of the Datarius at Rome. Thither all must come that bargain in this way for prebends and benefices; from his they must buy the glosses and obtain the right to practise uch prime villainy. In former days it was fairly well at Rome, when justice had to be bought, or could only be put down by money; but now she has become so fastidious, that she does not allow any one to commit villainies, unless he has first bought the right to do it with great sums. If this is not a house of prostitution, worse than all houses of prostitution that can be conceived, I do not know what houses of prostitution really are.

If you bring money to this house, you can arrive at all that I have mentioned; and more than this, any sort of usury is made legitimate for money; property got by theft or robbery is here made legal. Here vows are annulled; here a monk obtains leave to quit his order; here priests can enter married life for money; here bastards can become legitimate; and dishonour and shame may arrive at high honours; all evil repute and disgrace is knighted and ennobled; here a marriage is suffered that is in a forbidden degree, or has some other defect. Oh, what a trafficking and plundering is there! one would think that the canon laws were only so many ropes of gold, from which he must free himself who would become a Christian man. Nay, here the Devil becomes a saint, and a God besides. What heaven and earth might not do, may be done by this house. Their ordinances are called compositions—compositions, forsooth! confusions rather.1 Oh what a poor treasury is the toll on the Rhine,2 compared with this holy house!

Let no one think that I say too much. It is all notorious, so that even at Rome they are forced to own that it is more terrible and worse than one can say. I have said and will say nothing of the foul dregs of private vices. I only speak of well-known public matters, and yet my words do not suffice. Bishops, priests, and especially the doctors of the universities, who are paid to do it, ought to have unanimously written and exclaimed against it. Yea, if you will turn the leaf, you will discover the truth.

I have still to give a farewell greeting. These treasures, that would have satisfied three mighty kings, were not enough for this unspeakable greed, and so they have made over and sold their traffic to Fugger1 at Augsburg, so that the lending and buying and selling sees and benefices, and all this traffic in ecclesiastical property, has in the end come into the right hands, and spiritual and temporal matters have now become one business. Now I should like to know what the most cunning would devise for Romish greed to do that it has not done; except that Fugger might sell or pledge his two trades that have now become one. I think they must have come to the end of their devices. For what they have stolen and yet steal in all countries by Bulls of Indulgences, Letters of Confession, Letters of Dispensation2 and other confessionalia, all this I think mere bungling work, and much like playing toss with a devil in hell. Not that they produce little, for a mighty king could support himself by them; but they are as nothing compared to the other streams of revenue mentioned above. I will not now consider what has become of that Indulgence money; I shall enquire into this another time, for Campofiore and Belvedere3 and some other places probably know something about it.

Meanwhile since this devilish state of things is not only an open robbery, deceit and tyranny of the gates of hell, but also destroys Christianity, body and soul, we are bound to use all our diligence to prevent this misery and destruction of Christendom. If we wish to fight the Turks, let us begin here, where they are worst. If we justly hang thieves and behead robbers, why do we leave the greed of Rome so unpunished, who is the greatest thief and robber that has appeared or can appear on earth, and does all this in the holy name of Christ and St. Peter? Who can suffer this and be silent about it? Almost everything that he possesses has been stolen, or got by robbery, as we learn from all histories. Why, the Pope never bought those great possessions, so as to be able to raise wellnigh ten hundred thousand ducats from his ecclesiastical offices, without counting his gold mines described above, and his land. He did not inherit it from Christ and St. Peter; no one gave it or lent it him, he has not acquired it by prescription. Tell me, where can he have got it? You can learn from this, what their object is, when they sent out legates to collect money to be used against the Turk.

III.

Twenty-seven Articles respecting the Reformation of the Christian Estate.

Now though I am too lowly to submit articles that could serve for the reformation of these fearful evils, I will yet sing out my fool’s song, and will show, as well as my wit will allow, what might and should be done by the temporal authorities or by a General Council.

1. Princes, nobles and cities should promptly forbid their subjects to pay the annates and should even abolish them altogether. For the Pope has broken the compact, and turned the annates into robbery for the harm and shame of the German nation; he gives them to his friends; he sells them for large sums of money and founds benefices on them. Therefore he has forfeited his right to them, and deserves punishment. In this way the temporal power should protect the innocent and prevent wrongdoing, as we are taught by St. Paul (Rom. xiii.) and by St. Peter (1 Pet. ii.) and even by the canon law. (16. q. 7. de Filiis.) That is why we say to the Pope and his followers: tu ora! “thou shalt pray;” to the Emperor and his followers: tu protege! “thou shalt protect;” to the commons: tu labora! “thou shalt work;” not that each man should not pray, protect and work; for if a man fulfils his duty, that is prayer, protection and work; but every man must have his proper task.

2. Since by means of those Romish tricks commendams, coadjutors, reservations, expectations, Pope’s months, incorporations, unions, Palls, rules of chancellery, and other such knaveries, the Pope takes unlawful possession of all German foundations, to give and sell them to strangers at Rome, that profit Germany in no way; so that the incumbents are robbed of their rights, and the bishops are made mere cyphers and anointed idols; and thus besides natural justice and reason the Pope’s own canon law is violated; and things have come to such a pass, that prebends and benefits are sold at Rome to vulgar, ignorant asses and knaves, out of sheer greed, while pious learned men have no profit by their merit and skill, whereby the unfortunate German people must needs lack good, learned Prelates and suffer ruin—on account of these evils the Christian nobility should rise up against the Pope as a common enemy and destroyer of Christianity, for the sake of the salvation of the poor souls that such tyranny must ruin. They should ordain, order and decree that henceforth no benefice shall be drawn away to Rome, and that no benefice shall be claimed there in any fashion whatsoever; and after having once got these benefices out of the hands of Romish tyranny, they must be kept from them, and their lawful incumbents must be reinstated in them to administer them as best they may, within the German nation. And if a courtling came from Rome, he should receive the strict command to withdraw, or to leap into the Rhine, or whatever river be nearest, and to administer a cold bath to the Interdict, seal and letters and all. Thus those at Rome would learn, that we Germans are not to remain drunken fools for ever, but that we, too, are become Christians, and that as such, we will no longer suffer this shameful mockery of Christ’s holy name, that serves as a cloak for such knavery and destruction of souls, and that we shall respect God and the glory of God more than the power of men.

3. It should be decreed by an Imperial law, that no episcopal cloak, and no confirmation of any appointment shall for the future be obtained from Rome. The order of the most holy and renowned Nicene Council must again be restored, namely, that a bishop must be confirmed by the two nearest bishops, or by the archbishop. If the Pope cancels the decrees of these and all other councils, what is the good of councils at all? Who has given him the right thus to despise councils and to cancel them? If this is allowed, we had better abolish all bishops, archbishops and primates, and make simple rectors of all of them, so that they would have the Pope alone over them; as is indeed the case now; he deprives bishops, archbishops and primates of all the authority of their office, taking everything to himself, and leaving them only the name and the empty title; more than this: by his exemption he has withdrawn convents, abbots and prelates from the ordinary authority of the Bishops, so that there remains no order in Christendom. The necessary result of this must be, and has been, laxity in punishing, and such a liberty to do evil in all the world, that I very much fear one might call the Pope “the man of sin.” Who but the Pope is to blame for this absence of all order, of all punishment, of all government, of all discipline in Christendom? By his own arbitrary power he ties the hands of all his prelates, and takes from them their rods, while all their subjects have their hands unloosed, and obtain license by gift or purchase.

But, that he have no cause for complaint, as being deprived of his authority, it should be decreed, that in cases where the primates and archbishops are unable to settle the matter, or where there is a dispute among them, the matters shall then be submitted to the Pope, but not every little matter; as was done formerly, and was ordered by the most renowned Nicene Council. His Holiness must not be troubled with small matters, that can be settled without his help; so that he may have leisure to devote himself to his prayers and study, and to his care of all Christendom, as he professes to do. As indeed the Apostles did, saying (Acts vi. 2, 4): “It is not reason that we should leave the word of God, and serve tables . . . But we will give ourselves continually to prayer, and to the ministry of the word.” But now we see at Rome nothing but contempt of the Gospel and of prayer, and the service of tables, that is, the service of the goods of this world; and the government of the Pope agrees with the government of the Apostles as well as Lucifer with Christ, hell with heaven, night with day; and yet he calls himself Christ’s Vicar, and the successor of the Apostles.

4. Let it be decreed that no temporal matter shall be submitted to Rome, but all shall be left to the jurisdiction of the temporal authorities. This is part of their own canon law, though they do not obey it. For this should be the Pope’s office, that he, the most learned in the Scriptures, and the most holy, not in name only, but in fact, should rule in matters concerning the faith and the holy life of Christians; he should make primates and bishops attend to this, and should work and take thought with them to this end: as St. Paul teaches (1 Cor. vi.), severely upbraiding those that occupy themselves with the things of this world. For all countries suffer unbearable damage by this practice of settling such matters at Rome, since it involves great expense; and besides this, the judges at Rome, not knowing the manners, laws and customs of other countries, frequently pervert the matter according to their own laws and their own opinions, thus causing injustice to all parties. Besides this, we should prohibit in all foundations the grievous extortion of the ecclesiastical judges; they should only be allowed to consider matters concerning faith and good morals; but matters concerning money, property, life and honour, should be left to the temporal judges. Therefore the temporal authorities should not permit excommunication or expulsion except in matters of faith and righteous living. It is only reasonable, that spiritual authorities should have power in spiritual matters; spiritual matters, however, are not money or matters relating to the body, but faith and good works.

Still we might allow matters respecting benefices or prebends to be treated before bishops, archbishops and primates. Therefore, when it is necessary to decide quarrels and strifes let the Primate of Germany hold a general consistory, with assessors and chancellors, who would have the control over the signaturas gratiae and justitiae,1 and to whom matters arising in Germany might be submitted by appeal. The officers of such court should be paid out of the annates, or in some other way, and should not have to draw their salaries as at Rome from chance presents and offerings; whereby they grow accustomed to sell justice and injustice, as they must needs do at Rome, where the Pope gives them no salary, but allows them to fatten themselves on presents; for at Rome no one heeds what is right or what is wrong, but only what is money and what is not money. But this matter of salaries I must leave to men of higher understanding and of more experience in these things than I have. I am content with making these suggestions and giving some materials for consideration to those who may be able and willing to help the German nation to become a free people of Christians, after this wretched, heathen, unchristian misrule of the Pope.

5. Henceforth no reservations shall be valid, and no benefices shall be appropriated by Rome, whether the incumbent die, or there be a dispute, or the incumbent be a servant of the Pope, or of a cardinal; and all courtiers shall be strictly prohibited and prevented from causing a dispute about any benefice, so as to cite the pious priests, to trouble them and to drive them into a lawsuit. And if in consequence of this there comes an interdict from Rome, let it be despised, just as if a thief were to excommunicate any man because he would not allow him to steal in peace. Nay, they should be punished most severely, for making such a blasphemous use of Excommunication and of the name of God, to support their robberies, and for wishing by their false threats to drive us to suffer and approve this blasphemy of God’s name, and this abuse of Christian authority; and thus to become sharers before God in their wrongdoing, whereas it is our duty before God to punish it, as St. Paul (Rom. i.) upbraids the Romans for not only doing wrong, but allowing wrong to be done. But above all that lying mental reservation (pectoralis reservatio) is unbearable, by which Christendom is so openly mocked and insulted, in that its head notoriously deals with lies, and impudently cheats and fools every man for the sake of accursed wealth.

6. The cases reserved1 (casus reservati) should be abolished, by which not only are the people cheated out of much money, but besides many poor consciences are confused and led into error by the ruthless tyrants to the intolerable harm of their faith in God, especially those foolish and childish cases that are made important by the Bull ‘In Coena Domini,’2 and which do not deserve the name of daily sins; not to mention those great cases for which the Pope gives no absolution: such as preventing a pilgrim from going to Rome, furnishing the Turks with arms or forging the Pope’s letters. They only fool us with these gross, mad and clumsy matters: Sodom and Gomorrah, and all sins that are committed and that can be committed against God’s commandments are, not reserved cases; but what God never commanded and they themselves have invented—these must be made reserved cases; solely in order that none may be prevented from bringing money to Rome, that they may live in their lust without fear of the Turk, and may keep the world in their bondage by their useless Bulls and Briefs.

Now all priests ought to know, or rather it should be a public ordinance, that no secret sin constitutes a reserved case, if there be no public accusation; and that every priest has power to absolve from all sin, whatever its name, if it be secret, and that no abbot, bishop or Pope has power to reserve any such case; and lastly, that if they do this, it is null and void, and they should moreover be punished as interfering without authority in God’s judgment and confusing and troubling without cause our poor witless consciences. But in respect to any great open sin, directly contrary to God’s commandments, there is some reason for a reserved case; but there should not be too many, nor should they be reserved arbitrarily without due cause. For God has not ordained tyrants, but shepherds in His Church, as St. Peter says. (1 Pet. v. 2.)

7. The Roman See must abolish the Papal offices, and diminish that crowd of crawling vermin at Rome, so that the Pope’s servants may be supported out of the Pope’s own pocket, and that his court may cease to surpass all royal courts in its pomp and extravagance; seeing that all this pomp has not only been of no service to the Christian faith, but has also kept them from study and prayer, so that they themselves know hardly anything concerning matters of faith; as they proved clumsily enough at the last Roman Council,1 where among many childishly trifling matters, they decided “that the soul is immortal,” and that a priest is bound to pray once every month on pain of losing his benefice.2 How are men to rule Christendom and to decide matters of faith, who, callous and blinded by their greed, wealth, and worldly pomp, have only just decided that the soul is immortal? It is no slight shame to all Christendom that they should deal thus scandalously with the faith at Rome. If they had less wealth and lived in less pomp, they might be better able to study and pray, that they might become able and worthy to treat matters of belief, as they were once, when they were content to be bishops and not kings of kings.

8. The terrible oaths must be abolished which bishops are forced, without any right, to swear to the Pope, by which they are bound like servants, and which are arbitrarily and foolishly decreed in the absurd and shallow chapter, Significasti.1 Is it not enough that they oppress us in goods, body, and soul by all their mad laws, by which they have weakened faith and destroyed Christianity; but must they now take possession of the very persons of Bishops, with their offices and functions, and also claim the investiture2 which used formerly to be the right of the German Emperors, and is still the right of the King in France and other kingdoms? This matter caused many wars and disputes with the Emperors until the Popes impudently took the power by force; since which time they have retained it; just as if it were only right for the Germans, above all Christians on earth, to be the fools of the Pope and the Holy See, and to do and suffer what no one beside would suffer or do. Seeing then that this is mere arbitrary power, robbery, and a hindrance to the exercise of the bishop’s ordinary power, and to the injury of poor souls; therefore it is the duty of the Emperor and his nobles to prevent and punish this tyranny.

9. The Pope should have no power over the Emperor, except to anoint and crown him at the altar, as a bishop crowns a king; nor should that devilish pomp be allowed, that the Emperor should kiss the Pope’s feet, or sit at his feet, or, as it is said, hold his stirrup, or the reins of his mule, when he mounts to ride; much less should he pay homage to the Pope, or swear allegiance, as is impudently demanded by the Popes, as if they had a right to it. The chapter Solite,3 in which the papal authority is exalted above the Imperial, is not worth a farthing, and so of all those that depend on it or fear it; for it does nothing but pervert God’s holy words from their true meaning, according to their own imaginations, as I have proved in a Latin treatise.

All these excessive, over-presumptuous and most wicked claims of the Pope are the invention of the Devil, with the object of bringing in Antichrist in due course, and to raise the Pope above God; as indeed many have done and are now doing. It is not meet that the Pope should exalt himself above temporal authority, except in spiritual matters, such as preaching and absolution; in other matters he should be subject to it, according to the teaching of St. Paul (Rom. xiii.), and St. Peter (1 Pet. iii.), as I have said above. He is not the Vicar of Christ in heaven, but only of Christ upon earth. For Christ in heaven, in the form of a ruler, requires no vicar, but there sits, sees, does, knows, and commands all things. But He requires him “in the form of a servant” to represent Him as He walked upon earth, working, preaching, suffering and dying. But they reverse this; they take from Christ His power as a heavenly ruler, and give it to the Pope, and allow “the form of a servant” to be entirely forgotten. (Phil. ii. 7.) He should properly be called the counter-Christ, whom the Scriptures call Antichrist; for his whole existence, work, and proceedings are directed against Christ, to ruin and destroy the existence and will of Christ.

It is also absurd and puerile for the Pope to boast for such blind, foolish reasons, in his decretal Pastoralis, that he is the rightful heir to the Empire, if the throne be vacant. Who gave it to him? Did Christ do so, when He said: “The kings of the Gentiles exercise lordship over them, but ye shall not do so”? (Luke xxii. 25, 26.) Did St. Peter bequeath it to him? It disgusts me that we have to read and teach such impudent, clumsy, foolish lies in the canon law, and moreover to take them for Christian doctrine, while in reality they are mere devilish lies. Of this kind also is the unheard-of lie touching the “donation of Constantine.”1 It must have been a plague sent by God that induced so many wise people to accept such lies, though they are so gross and clumsy, that one would think a drunken boor could lie more skilfully. How could preaching, prayer, study and the care of the poor consist with the government of the Empire? These are the true offices of the Pope, which Christ imposed with such insistence that He forbade them to take either coat or scrip (Matt. x. 10), for he that has to govern a single house can hardly perform these duties. Yet the Pope wishes to rule an Empire and to remain a Pope. This is the invention of the knaves that would fain become lords of the world in the Pope’s name, and set up again the old Roman empire, as it was formerly, by means of the Pope and name of Christ, in its former condition.

10. The Pope must withdraw his hand from the dish, and on no pretence assume royal authority over Naples and Sicily. He has no more right to it than I, and yet claims to be the lord of it. It has been taken by force and robbery like almost all his other possessions. Therefore the Emperor should grant him no such fief, nor any longer allow him those he has, but direct him instead to his Bibles and Prayer-books, so that he may leave the government of countries and peoples to the temporal power, especially of those that no one has given him. Let him rather preach and pray! The same should be done with Bologna, Imola, Vicenza, Ravenna, and whatever the Pope has taken by force and holds without right in the Ancontine territory, in the Romagna and other parts of Italy, interfering in their affairs against all the commandments of Christ and St. Paul. For St. Paul says (2 Tim. ii. 4): “that he that would