VOLUME II (continued 2)

19. The unjust ban then is much more to be desired than either the just ban or the external fellowship. It is a very precious merit in the sight of God, and blessed is he who dies under an unjust ban. God will grant him an eternal crown for the truth's sake, on account of which he is under the ban. Then let him sing in the words of Psalm cix, "They have cursed me, but Thou hast blessed me." [Ps. 109:28] Only let us beware of despising the authorities, and humbly declare our innocence; if this does not avail, then we are free and without guilt in the sight of God. For if we are in duty bound by the commandment of Christ to agree with our adversary [Matt. 5:25]; how much more should we agree with the authority of the Christian Church, be it exercised justly or unjustly, by worthy or unworthy rulers.

An obedient child, though it does not deserve the punishment it receives from its mother, suffers no harm from the unjust chastisement, nay, by its very patience it becomes much dearer and more pleasing to the mother; how much more do we become lovable in God's sight, if at the hands of evil rulers we endure the unmerited punishment of the Church, as our spiritual mother. For the Church remains our mother because Christ remains Christ, and she is not changed into a step-mother simply because of our evil rulers. Nevertheless, the prelates and bishops and their officials should be temperate and not hastily use the ban, for many bans means nothing else than many laws and commandments, and prescribing many laws is to set many snares for poor souls. And so by numerous ill-advised bans nothing more results than great offence and an occasion or sin, by which the wrath of God is provoked, although the ban was ordained to reconcile Him. And although we are truly bound to obey them, still more are they bound to direct, change and regulate their decree and authority according to our ability and need and for our correction and salvation; for we have shown from St. Paul[23] that power is given not for destruction but for edification [2 Cor. 13:10].

20. The ban should be applied not only to heretics and schismatics, but to all who are guilty of open sin, as we have shown above from St. Paul, who commands that the railer, extortioner, fornicator and drunkard be put under the ban [1 Cor. 5:11]. But in our day such sinners are let in peace, especially if they are bigwigs; and to the disgrace of this noble form of authority, the ban is used only for the collection of debts of money, often so insignificant that the costs amount to more than the original debt. In order to gloss this over they have hit upon a new device, saying they put under the ban not because of debt but because of disobedience, because the summons was not respected; were it not for debt, however, they would forget the disobedience, as we see when many other sins, even their own, escape the ban. A poor man must often be disobedient if he is cited to go so many miles, lose time and money and neglect his trade. It is utter tyranny to summon a man to come such a distance across country to court.

And I commend the temporal princes[24] who will not permit the ban and the abuses connected with it in their lands and among their people. What are princes and counsellors for if they do not concern themselves with and judge such temporal matters as debts, each in their city and province and among their subjects? The spiritual powers should be concerned with the Word of God, with sin, and with the devil, in order to bring souls to God, and should relinquish temporal cases to the temporal judges, as Paul writes[25][1 Cor. 6:1]. Indeed, as things are now, it is almost necessary to use the ban in order to drive the people into the Church and not out of it.

21. Whether one be justly or unjustly under the ban, no one may exclude him from the Church until the Gospel has been read or the sermon preached[26]. For from the hearing of the Gospel and the sermon no one shall or can exclude or be excluded. The hearing of the Word of God should remain free to every one[27]. Nay, those who are under a just ban ought most of all to hear it, that they may perchance be moved by it to acknowledge their sin and to reform. We read that it was the ancient practice of the Church to dismiss those under the ban after the sermon, and if a whole congregation were under the ban the sermon must be allowed to proceed just as though there were no ban. In addition, even though he who is under the ban may not remain for the mass after the sermon, nor come to the sacrament[28], nevertheless he should not neglect it, but spiritually come to the sacrament, that is, he should heartily desire it and believe that he can spiritually receive it, as was said in the treatise on the sacrament[29].

FOOTNOTES

[1] In the preceding treatise on the Blessed Sacrament.

[2] See above, p. 10.

[3] See above, p. 18.

[4] I. e., the necessaries of life.

[5] E. g., the crusades against heretics, and the inquisition of the thirteenth century. Luther's statement that to burn heretics is contrary to the will of the Holy Spirit was condemned in the Bull Exsurge Domine, of July 15, 1520.

[6] Cf. p. 53.

[7] Cf. p. 10.

[8] See Vol. I, pp. 53, 163 ff.

[9] The officials were officers of the bishops' courts; see also below, p. 103.

[10] In Vito, lib. V, tit. xi, c. I,Cum medicinalis.

[11] According to Luther's interpretation of 1 Cor. 5:5. Cf. also Acts 5:5.

[12] The passage quoted from the canon law.

[13] For instances see the Gravamina of the German Nation (1521), Wrede, Deutsche Reichstagsakten, II, 685.

[14] Thiele, Luthers Sprichwortersammlung, No. 276.

[15] I. e., a cleric.

[16] This statement also was condemned in the papal bull.

[17] The "officials" were the administrators of this discipline, see above, p. 41.

[18] A very important limitation for Luther's position.

[19] See Open Letter to the Nobility, below, p. 98.

[20] Again an important limitation.

[21] See above, p. 41.

[22] The ashes of Hus were cast into the Rhine (1415), and the body of Wycliff was exhumed and cremated and the ashes cast into the water (1427).

[23] See above, p. 42.

[24] In 1518 both George and Frederick of Saxony took the position that spiritual jurisdiction should be limited to spiritual matters. Gess, Akten und Briefe zur Kirchen politik Georgs 1, 44.

[25] Luther puts a peculiar construction upon this passage.

[26] The ancient service was divided into the service of the Word (missa catechumenorum) and the celebration of the sacrament (missa fidelium); before the second, those under the ban as well as the catechumens were required to withdraw.

[27] The "great ban" excluded from all services.

[28] According to Roman Catholic usage there is a distinction between hearing mass and receiving the sacrament.

[29] Compare Treatise Concerning the Blessed Sacrament, above, p. 25.

AN OPEN LETTER TO THE CHRISTIAN NOBILITY OF THE GERMAN NATION CONCERNING THE REFORM OF THE CHRISTIAN ESTATE

1520

INTRODUCTION

The Open Letter to the Christian Nobility of the German Nation is closely related to the tract on The Papacy at Rome: A Reply to the Celebrated Romanist at Leipzig[1]. In a letter to Spalatin[2] dated before June 8, 1520, Luther says: "I shall assail that ass of an Alveld in such wise as not to forget the Roman pontiff, and neither of them will be pleased." In the same letter he writes, "I am minded to issue a broadside to Charles and the nobility of Germany against the tyranny and baseness of the Roman curia." The attack upon Alveld is the tract on The Papacy at Rome; the scheda publica grew into the Open Letter. At the time when the letter to Spalatin was written, the work on The Papacy at Rome must have been already in press, for it appeared in print on the 26th of the month[3], and the composition of the Open Letter had evidently not yet begun. On the 23d Luther sent the manuscript of the Open Letter to Amsdorf[4], with the request that he read it and suggest changes. The two weeks immediately preceding the publication of the work On the Papacy must, therefore, have been the time when the Open Letter was composed.

In the conclusion to the earlier work Luther had said: "Moreover, I should be truly glad if kings, princes, and all the nobles would take hold, and turn the knaves from Rome out of the country, and keep the appointments to bishoprics and benefices out of their hands. How has Roman avarice come to usurp all the foundations, bishoprics and benefices of our fathers? Who has ever read or heard of such monstrous robbery? Do we not also have the people who need them, while out of our poverty we must enrich the ass-drivers and stable-boys, nay, the harlots and knaves at Rome, who look upon us as nothing else but arrant fools, and make us the objects of their vile mockery? Oh, the pity, that kings and princes have so little reverence for Christ, and His honor concerns them so little that they allow such heinous abominations to gain the upper hand, and look on, while at Rome they think of nothing but to continue in their madness and to increase the abounding misery, until no hope is let on earth except in the temporal authorities. Of this I will say more anon, if this Romanist comes again; let this suffice for a beginning. May God help us at length to open our eyes. Amen."

This passage may fairly be regarded as the germ of the Open Letter. The ideas of the latter work are suggested with sufficient clearness to show that its materials are already at hand, and its plan already in the author's mind. The threat to write it is scarcely veiled. That Luther did not wait for that particular Romanist to "come again" may have been due to the intervention of another Romanist, none other than his old opponent, Sylvester Prierias. Before the 7th of June[5] Luther had received a copy of Prierias' Epitome of a Reply to Martin Luther[6], which is the boldest and baldest possible assertion of the very theory of papal power which Luther had sought to demolish in his tract on the Papacy. In the preface to his reprint of the Epitome, Luther bids farewell to Rome: "Farewell, unhappy, hopeless, blasphemous Rome! The wrath of God hath come upon thee, as thou hast deserved! We have cared for Babylon, and she is not healed; let us, then, leave her, that she may be the habitation of dragons, spectres and witches, and true to her name of Babel, an everlasting confusion, a new pantheon of wickedness."[7]

These words were written while the Open Letter was in course of composition. The Open Letter is, therefore, Luther's first publication after the time when he recognized that the breach between him and the papal church was complete, and likely to be permanent. Meanwhile, the opposing party had come to the same conclusion. The verdict of the pope upon Luther had been long delayed, but on the 15th of June, midway between the letter to Spalatin, above mentioned, and the completion of the Open Letter, Leo X signed the bull of excommunication, though it was not published in Germany until later. Thus the Open Letter shows us the mind of Luther in the weeks when the permanent separation between him and Rome took place.

It was also the time when he had the highest hopes from the promised support of the German knights[8], who formed the patriotic party in Germany and are included in the "nobility" to whom the Open Letter is addressed[9].

The first edition of 4000 copies came off the press of Melchior Lotther in Wittenberg before the 18th of August[10]. It is surmised[11] that the earlier portion[12] of the work was not contained in the original manuscript, but was added while it was in the printer's hands; perhaps it was added at the suggestion of Amsdorf. Less than a week later a second edition was in course of preparation[13]. This "enlarged and revised edition"[14] contained three passages not included in the first[15]. They are indicated in the notes to the present edition.

He who would know the true Luther must read more than one of his writings; he must not by any chance omit to read the Open Letter to the Christian Nobility of the German Nation. In his other works we learn to know him as the man of God, or the prophet, or the theologian; in this treatise we meet Luther the German. His heart is full of grief for the affliction of his people, and grief turns to wrath as he observes that this affliction is put upon them by the tyranny and greed of the pope and the cardinals and the "Roman vermin." The situation is desperate; appeals and protests have been all in vain; and so, as a last resort, he turns to the temporal authorities,—to Charles V, newly elected, but as yet uncrowned; to the territorial lords, great and small, who have a voice in the imperial diet and powers of jurisdiction in their own domains,—reciting the abuses of "Roman tyranny," and pleading with them to intervene in behalf of the souls that are going to destruction "through the devilish rule of Rome." It is a cry out of the heart of Germany, a nation whose bent is all religious, but which, from that very circumstance, is all the more open to the insults and wrongs and deceptions of the Roman curia.

Yet it is no formless and incoherent cry, but an orderly recital of the ills of Germany. There are times when we feel in reading it that the writer is laying violent hands on his own wrath in the effort to be calm. For all its scathing quality, it is a sane arraignment of those who "under the holy name of Christ and St. Peter" are responsible for the nation's woes, and the remedies that are proposed are, many of them, practicable as well as reasonable.

The materials of the work are drawn from many sources,—from hearsay, from personal observation, from such histories as Luther had at his command, from the proceedings of councils and of diets; there are passages which would seem to bear more than an accidental resemblance to similar passages in Hutten's Vadiscus. All was grist that came to Luther's mill. But the spirit of the work is Luther's own.

For the general historian, who is concerned more with the practical than with the theoretical or theological aspects of the Reformation, the Open Letter is undoubtedly Luther's greatest work. Its rank outspokenness about the true condition of Germany, the number and variety of the subjects that it treats, the multiplicity of the sources from which the subject-matter is drawn, and the point of view from which the whole is discussed make it a work of absorbing interest and priceless historical value. It shows, as does no other single work of the Reformation time, the things that were in men's minds and the variety of motives which led them to espouse the cause of the Protestant party. Doctrine, ethics, history, politics, economics, all have their place in the treatise. It is not only "a blast on the war-trumpet,"[16] but a connecting link between the thought of the Middle Ages and that of modern times, prophetic of the new age, but showing how closely the new is bound up with the old.

The text of the Open Letter is found in Weimar Ed., VI, 404-469; Erl. Ed., XXI, 277-360; Walch Ed., X, 296-399; St. Louis Ed., X, 266-351; Berlin Ed., I, 203-290; Clemen I, 363-425. The text of the Berlin Ed._ is modernized and annotated by E. Schneider. The editions of K. Benrath (Halle, 1883) and E. Lemme (Die 3 grossen Reformationsschriften L's vom J. 1520; Gotha, 1884) contain a modernized text and extensive notes. A previous English translation in Wace and Buchheim, Luther's Primary Works (London and Philadelphia, 1896). The present translation is based on the text of Clemen.

For full discussion of the contents of the work, especially its sources, see Weimar Ed., VI, 381-391; Schafer, Luther als Kirchenhistoriker, Gutersloh, 1897; Kohler, L's Schrift an den Adel . . . im Spiegel der Kulturgeschichte, Halle, 1895, and Luther und die Kirchengeschichte, Erlangen, 1900. Extensive comment in all the biographies, especially Kostlin-Kawerau I, 315 ff.

CHARLES M. JACOBS.

Lutheran Theological Seminary,

Mount Airy, Philadelphia.

FOOTNOTES

[1] In this edition, I, 337 ff.

[2] Enders, II, 414; Smith, L.'s Correspondence, I, No. 266.

[3] Enders, II, 424.

[4] See below, p. 62.

[5] See letter of June 7th to John Hess, Enders, II, 411; Smith, I, No. 265.

[6] Published at Rome 1519; printed with Luther's preface and notes, Weimar Ed., VI, 328ff.; Erl. Ed., op. var. arg., II, 79 ff.

[7] Weimar Ed., VI, 329.

[8] See Enders, II, 415, 443; Smith, Nos. 269, 279, and documents in St. Louis Ed., XV, 1630 ff.

[9] See Kostlin-Kawerau, Martin Luther, I, 308 ff., and Weimar Ed., VI, 381 ff.

[10] See Luther's letters to Lang and Staupitz, who wished to have the publication withheld (Enders, II, 461, 463).

[11] Clemen, I. 362.

[12] Below, pp. 65-99.

[13] See Weimar Ed., VI, 397.

[14] See title B, ibid., 398.

[15] Printed as an appendix in Clemen, I, 421-425.

[16] So it was called by Johann Lang (Enders, II, 461).

AN OPEN LETTER TO THE CHRISTIAN NOBILITY OF THE GERMAN NATION CONCERNING THE REFORM OF THE CHRISTIAN ESTATE

1520

To the

Esteemed and Reverend Master

NICHOLAS VON AMSDORF,

Licentiate of Holy Scripture and Canon at Wittenberg, my special and kind friend;

Doctor Martin Luther.

The grace and peace of God be with thee, esteemed and reverend dear sir and friend.

The time to keep silence has passed and the time to speak is come, as saith Ecclesiastes [Eccl. 3:7]. I have followed out our intention[1] and brought together some matters touching the reform of the Christian Estate, to be laid before the Christian Nobility of the German Nation, in the hope that God may deign to help His Church through the efforts of the laity, since the clergy, to whom this task more properly belongs, have grown quite indifferent. I am sending the whole thing to your Reverence, that you may pass judgment on it and, if necessary, improve it.

I know full well that I shall not escape the charge of presumption in that I, a despised monk, venture to address such high and great Estates on matters of such moment, and to give advice to people of such high intelligence. I shall offer no apologies, no matter who may chide me. Perchance I owe my God and the world another piece of folly, and I have now made up my mind honestly to pay that debt, if I can do so, and for once to become court-jester; if I fail, I still have one advantage,—no one need buy me a cap or cut me my comb[2]. It is a question which one will put the bells on the other[3]. I must fulfil the proverb, "Whatever the world does, a monk must be in it, even if he has to be painted in."[4] More than once a fool has spoken wisely, and wise men often have been arrant fools, as Paul says, "If any one will be wise, let him become a fool." [1 Cor. 3:18] Moreover since I am not only a fool, but also a sworn doctor of Holy Scripture, I am glad for the chance to fulfil my doctor's oath in this fool's way.

I pray you, make my excuses to the moderately intelligent, for I know not how to earn the grace and favor of the immoderately intelligent, though I have often sought to do so with great pains. Henceforth I neither desire nor regard their favor. God help us to seek not our own glory, but His alone! Amen.

Wittenberg, in the house of the Augustinians, on the Eve of St. John the Baptist (June 23d), in the year fifteen hundred and twenty.

To

His Most Illustrious and Mighty Imperial Majesty,

and to

the Christian Nobility of the German Nation,

Doctor Martin Luther.

Grace and power from God, Most Illustrious Majesty, and most gracious and dear Lords.

It is not out of sheer frowardness or rashness that I, a single, poor man, have undertaken to address your worships. The distress and oppression which weigh down all the Estates of Christendom, especially of Germany, and which move not me alone, but everyone to cry out time and again, and to pray for help[5], have forced me even now to cry aloud that God may inspire some one with His Spirit to lend this suffering nation a helping hand. Ofttimes the councils[6] have made some pretence at reformation, but their attempts have been cleverly hindered by the guile of certain men and things have gone from bad to worse. I now intend, by the help of God, to throw some light upon the wiles and wickedness of these men, to the end that when they are known, they may not henceforth be so hurtful and so great a hindrance. God has given us a noble youth to be our head and thereby has awakened great hopes of good in many hearts[7]; wherefore it is meet that we should do our part and profitably use this time of grace.

In this whole matter the first and most important thing is that we take earnest heed not to enter on it trusting in great might or in human reason, even though all power in the world were ours; for God cannot and will not suffer a good work to be begun with trust in our own power or reason. Such works He crushes ruthlessly to earth, as it is written in the xxxiii. Psalm, "There is no king saved by the multitude of an host: a mighty man is not delivered by much strength." [Ps. 33:16] On this account, I fear, it came to pass of old that the good Emperors Frederick I[8] and II[9], and many other German emperors were shamefully oppressed and trodden under foot by the popes, although all the world feared them. It may be that they relied on their own might more than on God, and therefore they had to all. In our own times, too, what was it that raised the bloodthirsty Julius II[10] to such heights? Nothing else, I fear, except that France, the Germans and Venice relied upon themselves. The children of Benjamin slew 42,000 Israelites[11] because the latter relied on their own strength.

That it may not so fare with us and our noble young Emperor Charles, we must be sure that in this matter we are dealing not with men, but with the princes of hell, who can fill the world with war and bloodshed, but whom war and bloodshed do not overcome. We must go at this work despairing of physical force and humbly trusting God; we must seek God's help with earnest prayer, and fix our minds on nothing else than the misery and distress of suffering Christendom, without regard to the deserts of evil men. Otherwise we may start the game with great prospect of success, but when we get well into it the evil spirits will stir up such confusion that the whole world will swim in blood, and yet nothing will come of it. Let us act wisely, therefore, and in the fear of God. The more force we use, the greater our disaster if we do not act humbly and in God's fear. The popes and the Romans have hitherto been, able, by the devil's help, to set kings at odds with one another, and they may well be able to do it again, if we proceed by our own might and cunning, without God's help.

I. THE THREE WALLS OF THE ROMANISTS

[Sidenote: The Three Walls Described]

The Romanists[12], with great adroitness, have built three walls about them, behind which they have hitherto defended themselves in such wise that no one has been able to reform them; and this has been the cause of terrible corruption throughout all Christendom.

First, when pressed by the temporal power, they have made decrees and said that the temporal power has no jurisdiction over them, but, on the other hand, that the spiritual is above the temporal power. Second, when the attempt is made to reprove them out of the Scriptures, they raise the objection that the interpretation of the Scriptures belongs to no one except the pope. Third, if threatened with a council, they answer with the fable that no one can call a council but the pope.

In this wise they have slyly stolen from us our three rods[13], that they may go unpunished, and have ensconced themselves within the safe stronghold of these three walls, that they may practise all the knavery and wickedness which we now see. Even when they have been compelled to hold a council they have weakened its power in advance by previously binding the princes with an oath to let them remain as they are. Moreover, they have given the pope full authority over all the decisions of the council, so that it is all one whether there are many councils or no councils,—except that they deceive us with puppet-shows and sham-battles. So terribly do they fear for their skin in a really free council! And they have intimidated kings and princes by making them believe it would be an offence against God not to obey them in all these knavish, crafty deceptions[14]. Now God help us, and give us one of the trumpets with which the walls of Jericho were overthrown [Josh. 6:20], that we may blow down these walls of straw and paper, and may set free the Christian rods or the punishment of sin, bringing to light the craft and deceit of the devil, to the end that through punishment we may reform ourselves, and once more attain God's favor.

Against the first wall we will direct our first attack.

[Sidenote: The First Wall—the Spiritual Estate above the Temporal]

It is pure invention that pope, bishops, priests and monks are to be called the "spiritual estate"; princes, lords, artisans, and farmers the temporal estate. That is indeed a fine bit of lying and hypocrisy. Yet no one should be frightened by it; and for this reason—viz., that all Christians are truly of the "spiritual estate," and there is among them no difference at all but that of office, as Paul says in I Corinthians xii. We are all one body, yet every member has its own work, whereby it serves every other, all because we have one baptism, one Gospel, one faith, and are all alike Christians [1 Cor. 12:12 ff.]; for baptism, Gospel and faith alone make us "spiritual" and a Christian people.

[Sidenote: The Priesthood of Believers]

But that a pope or a bishop anoints, confers tonsures, ordains, consecrates, or prescribes dress unlike that of the laity,—this may make hypocrites and graven images[15], but it never makes a Christian or "spiritual" man. Through baptism all of us are consecrated to the priesthood, as St. Peter says in I Peter ii, "Ye are a royal priesthood, a priestly kingdom," [1 Pet. 2:9] and the book of Revelation says, "Thou hast made us by Thy blood to be priests and kings." [Rev. 5:10] For if we had no higher consecration than pope or bishop gives, the consecration by pope or bishop would never make a priest, nor might anyone either say mass or preach a sermon or give absolution. Therefore when the bishop consecrates it is the same thing as if he, in the place and stead of the whole congregation, all of whom have like power, were to take one out of their number and charge him to use this power for the others; just as though ten brothers, all king's sons and equal heirs, were to choose one of themselves to rule the inheritance or them all,—they would all be kings and equal in power, though one of them would be charged with the duty of ruling.

To make it still clearer. If a little group of pious Christian laymen were taken captive and set down in a wilderness, and had among them no priest consecrated by a bishop, and if there in the wilderness they were to agree in choosing one of themselves, married or unmarried, and were to charge him with the office of baptising, saying mass, absolving and preaching, such a man would be as truly a priest as though all bishops and popes had consecrated him. That is why in cases of necessity any one can baptise and give absolution[16], which would be impossible unless we were all priests. This great grace and power of baptism and of the Christian Estate they have well-nigh destroyed and caused us to forget through the canon law[17]. It was in the manner aforesaid that Christians in olden days chose from their number bishops and priests, who were afterwards confirmed by other bishops, without all the show which now obtains. It was thus that Sts. Augustine[18], Ambrose[19] and Cyprian[20] became bishops.

[Sidenote: The Temporal Rulers, Priests]

[Sidenote: The Priest an Office-holder]

Since, then, the temporal authorities are baptised with same baptism and have the same faith and Gospel as we, we must grant that they are priests and bishops, and count their office one which has a proper and a useful place in the Christian community. For whoever comes out of the water of baptism[21] can boast that he is already consecrated priest, bishop and pope, though it is not seemly that every one should exercise the office. Nay, just because we are all in like manner priests, no one must put himself forward and undertake, without our consent and election, to do what is in the power of all of us. For what is common to all, no one dare take upon himself without the will and the command of the community; and should it happen that one chosen for such an office were deposed for malfeasance, he would then be just what he was before he held office. Therefore a priest in Christendom is nothing else than an office-holder. While he is in office, he has precedence; holder when deposed, he is a peasant or a townsman like the rest. Beyond all doubt, then, a priest is no longer a priest when he is deposed. But now they have invented characteres indelebiles[22], and prate that a deposed priest is nevertheless something different from a mere layman. They even dream that a priest can never become a layman, or be anything else than a priest. All this is mere talk and man-made law.

From all this it follows that there is really no difference between laymen and priests, princes and bishops, "spirituals" and "temporals," as they call them, except that of office and work, but not of "estate"; or they are all of the same estate[23],—true priests, bishops and popes,—though they are not all engaged in the same work, just as all priests and monks have not the same work. This is the teaching of St. Paul in Romans xii [Rom. 12:4 ff.] and I Corinthians xii [1 Cor. 12:12 ff.], and of St. Peter in I Peter ii [1 Pet. 2:9], as I have said above, viz., that we are all one body of Christ, the Head, all members one of another. Christ has not two different bodies, one "temporal," the other "spiritual." He is one Head, and He has one body.

Therefore, just as those who are now called "spiritual"—priests, bishops or popes—are neither different from other Christians nor superior to them, except that they are charged with the administration of the Word of God and the sacraments, which is their work and office, so it is with the temporal authorities,—they bear sword and rod with which to punish the evil and to protect the good [Rom. 13:4]. A cobbler, a smith, a farmer, each has the work and office of his trade, and yet they are all alike consecrated priests and bishops, and every one by means of his own work or office must benefit and serve every other, that in this way many kinds of work may be done for the bodily and spiritual welfare of the community, even as all the members of the body serve one another.

See, now, how Christian is the decree which says that the temporal power is not above the "spiritual estate" and may not punish it[24]. That is as much as to say that the hand shall lend no aid when the eye is suffering. Is it not unnatural, not to say unchristian, that one member should not help another and prevent its destruction? Verily, the more honorable the member, the more should the others help. I say then, since the temporal power is ordained of God to punish evil-doers and to protect them that do well [Rom. 13], it should therefore be left free to perform its office without hindrance through the whole body of Christendom without respect of persons, whether it affect pope, bishops, priests, monks, nuns or anybody else. For if the mere act that the temporal power has a smaller place among the Christian offices than has the office of preachers or confessors, or of the clergy, then the tailors, cobblers, masons, carpenters, pot-boys, tapsters, farmers, and all the secular tradesmen, should also be prevented from providing pope, bishops, priests and monks with shoes, clothing, houses, meat and drink, and from paying them tribute. But if these laymen are allowed to do their work unhindered, what do the Roman scribes mean by their laws, with which they withdraw themselves from the jurisdiction of the temporal Christian power, only so that they may be free to do evil and to fulfil what St. Peter has said: "There shall be false teachers among you, and through covetousness shall they with feigned words make merchandise of you." [2 Pet. 2:1 ff.]

On this account the Christian temporal power should exercise its office without let or hindrance, regardless whether it be pope, bishop or priest whom it affects; whoever is guilty, let him suffer. All that the canon law has said to the contrary is sheer invention of Roman presumption. For thus saith St. Paul to all Christians: "Let every soul (I take that to mean the pope's soul also) be subject unto the higher powers; for they bear not the sword in vain, but are the ministers of God for the punishment of evil-doers, and for the praise of them that do well." [Rom. 13:1, 4] St. Peter also says: "Submit yourselves unto every ordinance of man for the Lord's sake, for so is the will of God." [1 Pet. 2:13, 15] He has also prophesied that such men shall come as will despise the temporal authorities [1 Pet. 2:10]; and this has come to pass through the canon law.

So then, I think this first paper-wall is overthrown, since the temporal power has become a member of the body of Christendom, and is of the "spiritual estate," though its work is of a temporal nature. Therefore its work should extend freely and without hindrance to all the members of the whole body; it should punish and use force whenever guilt deserves or necessity demands, without regard to pope, bishops and priests,—let them hurl threats and bans as much as they will.

This is why guilty priests, if they are surrendered to the temporal law[25], are first deprived of their priestly dignities, which would not be right unless the temporal sword had previously had authority over them by divine right. Again, it is intolerable that in the canon law so much importance is attached to the freedom, life and property of the clergy, as though the laity were not also as spiritual and as good Christians as they, or did not belong to the Church. Why are your life and limb, your property and honor so free, and mine not? We are all alike Christians, and have baptism, faith, Spirit and all things alike. If a priest is killed, the land is laid under interdict,[26]—why not when a peasant is killed? Whence comes this great distinction between those who are equally Christians? Only from human laws and inventions!

Moreover, it can be no good spirit who has invented such exceptions and granted to sin such license and impunity. For if we are bound to strive against the works and words of the evil spirit, and to drive him out in whatever way we can, as Christ commands and His Apostles, ought we, then, to suffer it in silence when the pope or his satellites are bent on devilish words and works? Ought we for the sake of men to allow the suppression of divine commandments and truths which we have sworn in baptism to support with life and limb? Of a truth we should then have to answer for all the souls that would thereby be abandoned and led astray.

It must therefore have been the very prince of devils who said what is written in the canon law: "If the pope were so scandalously bad as to lead souls in crowds to the devil, yet he could not be deposed."[27] On this accursed and devilish foundation they build at Rome, and think that we should let all the world go to the devil, rather than resist their knavery. If the act that one man is set over others were sufficient reason why he should escape punishment, then no Christian could punish another, since Christ commands that every man shall esteem himself the lowliest and the least. [Matt. 18:4]

Where sin is, there is no escape from punishment; as St. Gregory[28] also writes that we are indeed all equal, but guilt puts us in subjection one to another. Now we see how they whom God and the Apostles have made subject to the temporal sword deal with Christendom, depriving it of its liberty by their own wickedness, without warrant of Scripture. It is to be feared that this is a game of Anti-christ[29] or a sign that he is close at hand.

[Sidenote: The Second Wall—The Pope the Interpreter of Scripture; Papal Infallibility]

The second wall is still more flimsy and worthless. They wish to be the only Masters of the Holy Scriptures[31] even though in all their lives they learn nothing from them. They assume for themselves sole authority, and with insolent juggling of words they would persuade us that the pope, whether he be a bad man or a good man, cannot err in matters of faith[32]; and yet they cannot prove a single letter of it. Hence it comes that so many heretical and unchristian, nay, even unnatural ordinances have a place in the canon law, of which, however, there is no present need to speak. For since they think that the Holy Spirit never leaves them, be they never so unlearned and wicked, they make bold to decree whatever they will. And if it were true, where would be the need or use of the Holy Scriptures? Let us burn them, and be satisfied with the unlearned lords at Rome, who are possessed of the Holy Spirit,—although He can possess only pious hearts! Unless I had read it myself[33], I could not have believed that the devil would make such clumsy pretensions at Rome, and find a following.

But not to fight them with mere words, we will quote the Scriptures. St. Paul says in I Corinthians xiv: anyone something better is revealed, though he be sitting and listening to another in God's Word, then the first, who is speaking, shall hold his peace and give place." [1 Cor. 14:30] What would be the use of this commandment, if we were only to believe him who does the talking or who has the highest seat? [John 6:45] Christ also says in John vi, that all Christians shall be taught of God. Thus it may well happen that the pope and his followers are wicked men, and no true Christians, not taught of God, not having true understanding. On the other hand, an ordinary man may have true understanding; why then should we not follow him? Has not the pope erred many times? Who would help Christendom when the pope errs, if we were not to believe another, who had the Scriptures on his side, more than the pope?

Therefore it is a wickedly invented fable, and they cannot produce a letter in defence of it, that the interpretation of Scripture or the confirmation of its interpretation belongs to the pope alone. They have themselves usurped this power; and although they allege that this power was given to Peter when the keys were given to him, it is plain enough that the keys were not given to Peter alone, but to the whole community[34]. Moreover, the keys were not ordained for doctrine or government, but only for the binding and loosing of sin [John 20:22 ff.], and whatever further power of the keys they arrogate to themselves is mere invention. But Christ's word to Peter, "I have prayed for thee that thy faith fail not," [Luke 22:32] cannot be applied to the pope, since the majority of the popes have been without faith, as they must themselves confess. Besides, it is not only for Peter that Christ prayed, but also or all Apostles and Christians, as he says in John xvii: "Father, I pray for those whom Thou hast given Me, and not for these only, but for all who believe on Me through their word." [John 17:9, 20] Is not this clear enough?

Only think of it yourself! They must confess that there are pious Christians among us, who have the true faith, Spirit, understanding, word and mind of Christ. Why, then, should we reject their word and understanding and follow the pope, who has neither faith nor Spirit? That would be to deny the whole faith and the Christian Church. Moreover, it is not the pope alone who is always in the right, if the article of the Creed is correct: "I believe one holy Christian Church"; otherwise the prayer must run: "I believe in the pope at Rome," and so reduce the Christian Church to one man,—which would be nothing else than a devilish and hellish error.

Besides, if we are all priests, as was said above[35], and all have one faith, one Gospel, one sacrament, why should we not also have the power to test and judge what is correct or incorrect in matters of faith? What becomes of the words of Paul in I Corinthians ii: "He that is spiritual judgeth all things, yet he himself is judged of no man," [1 Cor. 2:15] and II Corinthians iv: "We have all the same Spirit of faith"? [2 Cor. 4:13] Why, then, should not we perceive what squares with faith and what does not, as well as does an unbelieving pope?

All these and many other texts should make us bold and free, and we should not allow the Spirit of liberty, as Paul calls Him [2 Cor. 3:17], to be frightened off by the fabrications of the popes, but we ought to go boldly forward to test all that they do or leave undone, according to our interpretation of the Scriptures, which rests on faith, and compel them to follow not their own interpretation, but the one that is better. In the olden days Abraham had to listen to his Sarah, although she was in more complete subjection to him than we are to anyone on earth [Gen. 21:12]. Balaam's ass, also, was wiser than the prophet himself [Num. 22:28]. If God then spoke by an ass against a prophet, why should He not be able even now to speak by a righteous man against the pope? In like manner St. Paul rebukes St. Peter as a man in error [Gal. 2:11 ff.]. Therefore it behooves every Christian to espouse the cause of the faith, to understand and defend it, and to rebuke all errors.

[Sidenote: The Third Wall—Pope and Council]

The third wall falls of itself when the first two are down. For when the pope acts contrary to the Pope and Scriptures, it is our duty to stand by the Scriptures, to reprove him, and to constrain him, according to the word of Christ in Matthew xviii: "If thy brother sin against thee, go and tell it him between thee and him alone; if he hear thee not, then take with thee one or two more; if he hear them not, tell it to the Church; if he hear not the Church, consider him a heathen." [Matt. 18:15] Here every member is commanded to care for every other. How much rather should we do this when the member that does evil is a ruling member, and by his evil-doing is the cause of much harm and offence to the rest! But if I am to accuse him before the Church, I must bring the Church together.

They have no basis in Scripture or their contention that it belongs to the pope alone to call a council or confirm its actions[36]; for this is based merely upon their own laws, which are valid only in so far as they are not injurious to Christendom or contrary to the laws of God. When the pope deserves punishment, such laws go out of force, since it is injurious to Christendom not to punish him by means of a council.

Thus we read in Acts xv. that it was not St. Peter who called the Apostolic Council, but the Apostles and elders [Acts 15:6]. If, then, that right had belonged to St. Peter alone, the council would not have been a Christian council, but an heretical conciliabulum[37]. Even the Council of Nicaea—the most famous of all—was neither called nor confirmed by the Bishop of Rome, but by the Emperor Constantine[38], and many other emperors after him did the like, yet these councils were the most Christian of all[39]. But if the pope alone had the right to call councils, then all these councils must have been heretical. Moreover, if I consider the councils which the pope has created, I find that they have done nothing of special importance.

Therefore, when necessity demands, and the pope is an offence to Christendom, the first man who is able should, as a faithful member of the whole body, do what he can to bring about a truly free council[40]. No one can do this so well as the temporal authorities, especially since now they also are fellow-Christians, fellow-priests, "fellow-spirituals,"[41] fellow-lords over all things, and whenever it is needful or profitable, they should give free course to the office and work in which God has put them above every man. Would it not be an unnatural thing, if a fire broke out in a city, and everybody were to stand by and let it burn on and on and consume everything that could burn, for the sole reason that nobody had the authority of the burgomaster, or because, perhaps, the fire broke out in the burgomaster's house? In such case is it not the duty of every citizen to arouse and call the rest? How much more should this be done in the spiritual city of Christ, if a fire of offence breaks out, whether in the papal government, or anywhere else? In the same way, if the enemy attacks a city, he who first rouses the others deserves honor and thanks; why then should he not deserve honor who makes known the presence of the enemy from hell, and awakens the Christians, and calls them together?

But all their boasts of an authority which dare not be opposed amount to nothing after all. No one in Christendom has authority to do injury, or to forbid the resisting of injury. There is no authority in the Church save for edification. Therefore, if the pope were to use his authority to prevent the calling of a free council, and thus became a hindrance to the edification of the Church, we should have regard neither or him nor or his authority; and if he were to hurl his bans and thunderbolts, we should despise his conduct as that of a madman, and relying on God, hurl back the ban on him, and coerce him as best we could. For this presumptuous authority of his is nothing; he has no such authority, and he is quickly overthrown by a text of Scripture; for Paul says to the Corinthians, "God has given us authority not for the destruction, but for the edification of Christendom." [2 Cor. 10:8] Who is ready to overleap this text? It is only the power of the devil and of Antichrist which resists the things that serve or the edification of Christendom; it is, therefore, in no wise to be obeyed, but is to be opposed with life and goods and all our strength.

Even though a miracle were to be done in the pope's behalf against the temporal powers, or though someone were to be stricken with a plague—which they boast has sometimes happened—it should be considered only the work of the devil, because of the weakness of our faith in God. Christ Himself prophesied in Matthew xxiv: "There shall come in My Name false Christs and false prophets, and do signs and wonders, so as to deceive even the elect," [Matt. 24:24] and Paul says in II Thessalonians ii, that Antichrist shall, through the power of Satan, be mighty in lying wonders [2 Thess. 2:9]. Let us, therefore, hold fast to this: No Christian authority can do anything against Christ; as St. Paul says, "We can do nothing against Christ, but for Christ." [2 Cor. 13:8] Whatever does aught against Christ is the power of Antichrist and of the devil, even though it were to rain and hail wonders and plagues. Wonders and plagues prove nothing, especially in these last evil times, for which all the Scriptures prophesy false wonders [2 Thess. 2:9 f.]. Therefore we must cling with firm faith to the words of God, and then the devil will cease from wonders.

Thus I hope that the false, lying terror with which the Romans have this long time made our conscience timid and stupid, has been allayed. They, like all of us, are subject to the temporal sword; they have no power to interpret the Scriptures by mere authority, without learning; they have no authority to prevent a council or, in sheer wantonness, to pledge it, bind it, or take away its liberty; but if they do this, they are in truth the communion of Antichrist and of the devil, and have nothing at all of Christ except the name.

II. ABUSES TO BE DISCUSSED IN COUNCILS

We shall now look at the matters which should be discussed in the councils, and with which popes, cardinals, bishops and all the scholars ought properly to be occupied day and night if they loved Christ and His Church. But if they neglect this duty, then let the laity[42] and the temporal authorities see to it, regardless of bans and thunders; for an unjust ban is better than ten just releases, and an unjust release worse than ten just bans. Let us, therefore, awake, dear Germans, and fear God rather than men [Acts 5:29], that we may not share the fate of all the poor souls who are so lamentably lost through the shameful and devilish rule of the Romans, in which the devil daily takes a larger and larger place,—if, indeed, it were possible that such a hellish rule could grow worse, a thing I can neither conceive nor believe.

[Sidenote: Worldliness of the pope]

1. It is a horrible and frightful thing that the ruler of Christendom, who boasts himself vicar of Christ and successor of St. Peter, lives in such worldly splendor that in this regard no king nor emperor can equal or approach him, and that he who claims the title of "most holy" and "most spiritual" is more worldly than the world itself. He wears a triple crown, when the greatest kings wear but a single crown[43]; if that is like the poverty of Christ and of St. Peter, then it is a new kind of likeness. When a word is said against it, they cry out "Heresy!" but that is because they do not wish to hear how unchristian and ungodly such a practice is. I think, however, that if the pope were with tears to pray to God, he would have to lay aside these crowns, for our God can suffer no pride; and his office is nothing else than this,—daily to weep and pray or Christendom, and to set an example of all humility.

However that may be, this splendor of his is an offence, and the pope is bound on his soul's salvation to lay it aside, because St. Paul says, "Abstain from all outward shows, which give offence," [1 Thess. 5:21] and in Rom. xii, "We should provide good, not only in the sight of God, but also in the sight of all men." [Rom. 12:17] An ordinary bishop's crown would be enough for the pope; he should be greater than others in wisdom and holiness, and leave the crown of pride to Antichrist, as did his predecessors several centuries ago. They say he is a lord of the world; that is a lie; for Christ, Whose vicar and officer he boasts himself to be, said before Pilate, "My kingdom is not of this world," [John 17:36] and no vicar's rule can go beyond his lord's. Moreover he is not the vicar of the glorified, but of the crucified Christ, as Paul says, "I was willing to know nothing among you save Christ, and Him only as the Crucified" [1 Cor. 2:2]; and in Philippians ii, "So think of yourselves as ye see in Christ, Who emptied Himself and took upon Him the appearance of a servant" [Phil. 2:5]; and again in I Corinthians i, "We preach Christ, the Crucified." [1 Cor. 1:23] Now they make the pope a vicar of the glorified Christ in heaven, and some of them have allowed the devil to rule them so completely that they have maintained that the pope is above the angels in heaven and has authority over them[44]. These are indeed the very works of the very Antichrist.

[Sidenote: The Cardinals]

2. What is the use in Christendom of those people who are called the cardinals? I shall tell you. Italy and Germany have many rich monasteries, foundations, benefices, and livings. No better way has been discovered to bring all these to Rome than by creating cardinals and giving them the bishoprics, monasteries and prelacies, and so overthrowing the worship of God. For this reason we now see Italy a very wilderness—monasteries in ruins, bishoprics devoured, the prelacies and the revenues of all the churches drawn to Rome, cities decayed, land and people laid waste, because there is no more worship or preaching. Why? The cardinals must have the income[45]. No Turk could have so devastated Italy and suppressed the worship of God.

Now that Italy is sucked dry, they come into Germany[46], and begin oh, so gently. But let us beware, for Germany will soon become like Italy. Already we have some cardinals; what the Romans seek by that the "drunken Germans" are not to understand until we have not a bishopric, a monastery, a living, a benefice, a heller or a pfennig left. Antichrist must take the treasures of the earth, as it was prophesied [Dan. 11:39, 43]. So it goes on. They skim the cream of the bishoprics, monasteries and benefices, and because they do not yet venture to turn them all to shameful use, as they have done in Italy, they only practise for the present the sacred trickery of coupling together ten or twenty prelacies and taking a yearly portion from each of them, so as to make a tidy sum after all. The priory of Wurzburg yields a thousand gulden; that of Bamberg, something; Mainz, Trier and the others, something more; and so from one to ten thousand gulden might be got together, in order that a cardinal might live at Rome like a rich king.

"After they are used to this, we will create thirty or forty cardinals in a day[47], and give to one Mount St. Michael at Bamberg[48] and the bishopric of Wurzburg to boot, hang on to these a few rich livings, until churches and cities are waste, and after that we will say, 'We are Christ's vicars and shepherds of Christ's sheep; the mad, drunken Germans must put up with it.'"

I advise, however, that the number of the cardinals be reduced, or that the pope be made to keep them at his own expense. Twelve of them would be more than enough, and each of them might have an income of a thousand gulden a year[49]. How comes it that we Germans must put up with such robbery and such extortion of our property, at the hands of the pope? If the Kingdom of France has prevented it[50], why do we Germans let them make such fools and apes of us? It would all be more bearable if in this way they only stole our property; but they lay waste the churches and rob Christ's sheep of their pious shepherds, and destroy the worship and the Word of God. Even if there were not a single cardinal, the Church would not go under. As it is they do nothing for the good of Christendom; they only wrangle about the incomes of bishoprics and prelacies, and that any robber could do.

[Sidenote: The Curia]

3. If ninety-nine parts of the papal court[51] were done away and only the hundredth part allowed to remain, it would still be large enough to give decisions in matters of faith. Now, however, there is such a swarm of vermin yonder in Rome, all boasting that they are "papal," that there was nothing like it in Babylon. There are more than three thousand papal secretaries alone; who will count the other offices, when they are so many that they scarcely can be counted? And they all lie in wait for the prebends and benefices of Germany as wolves lie in wait for the sheep. I believe that Germany now gives much more to the pope at Rome than it gave in former times to the emperors. Indeed, some estimate that every year more than three hundred thousand gulden find their way from Germany to Rome, quite uselessly and fruitlessly; we get nothing for it but scorn and contempt. And yet we wonder that princes, nobles, cities, endowments, land and people are impoverished! We should rather wonder that we still have anything to eat!

Since we here come to the heart of the matter, we will pause a little, and let it be seen that the Germans are not quite such gross fools as not to note or understand the sharp practices of the Romans. I do not now complain that at Rome God's command and Christian law are despised; for such is the state of Christendom, and particularly of Rome, that we may not now complain of such high matters. Nor do I complain that natural or temporal law and reason count for nothing. The case is worse even than that. I complain that they do not keep their own self-devised canon law, though it is, to be sure, mere tyranny, avarice and temporal splendor, rather than law. Let us see!

[Sidenote: The Annates]

In former times German emperors and princes permitted the pope to receive the annates from all the benefices of the German nation, i. e., the half of the first year's revenues from each benefice[52]. This permission was given, however, in order that by means of these large sums of money, the pope might accumulate a treasure for fighting against the Turks and infidels in defence of Christendom, so that the burden of the war might not rest too heavily upon the nobility, but that the clergy also should contribute something toward it. This single-hearted devotion of the German nation the popes have so used, that they have received this money for more than a hundred years, have now made of it a binding tax and tribute, and have not only accumulated no treasure, but have used the money to endow many orders and offices at Rome, and to provide these offices with salaries, as though the annates were a fixed rent.

[Sidenote: Saracen-tax]

When they pretend that they are about to fight against the Turks, they send out emissaries to gather money. Ofttimes they issue an indulgence on this same pretext of fighting the Turks[53], for they think the mad Germans are forever to remain utter and arrant fools, give them money without end, and satisfy their unspeakable greed; though we clearly see that not a heller of the annates or of the indulgence-money or of all the rest, is used against the Turks, but all of it goes into the bottomless bag. They lie and deceive, make laws and make agreements with us, and they do not intend to keep any of them. All this must be counted the work of Christ and St. Peter!

Now, in this matter the German nation, bishops and princes, should consider that they too are Christians, and should protect the people, whom they are set to rule and guard in things temporal and spiritual, against these ravening wolves who, in sheep's clothing, pretend to be shepherds and rulers; and, since the annates are so shamefully abused and the stipulated conditions are not fulfilled, they should not permit their land and people to be so sadly robbed and ruined, against all justice; but by a law of the emperor or of the whole nation, they should either keep the annates at home or else abolish them again[54]. For since the Romans do not keep the terms of the agreement, they have no right to the annates. Therefore the bishops and princes are bound to punish or prevent such thievery and robbery, as the law requires.

In this they should aid the pope and support him, or he is perchance too weak to prevent such an abuse all by himself; or if he were to undertake to defend and maintain this practice, they ought resist him and fight against him as against a wolf and a tyrant, for he has no authority to do or to defend evil. Moreover, if it were ever desired to accumulate such a treasure against the Turks, we ought in the future to have sense enough to see that the German nation would be a better custodian or it than the pope; for the German nation has people enough or the fighting, if only the money is forthcoming. It is with the annates as it has been with many another Roman pretence.

[Sidenote: Papal Months]

Again, the year has been so divided between the pope and the ruling bishops and canons[55], that the pope has six months in the year—every other month—in which to bestow the benefices which all vacant in his months[56]. In this way almost all the benefices are absorbed by Rome, especially the very best livings and dignities[57], and when once they fall into the hands of Rome, they never come out of them again, though a vacancy may never again occur in the pope's month. Thus the canons are cheated. This is a genuine robbery, which intends to let nothing escape. Therefore it is high time that the "papal months" be altogether abolished, and that everything which they have brought to Rome be taken back again. For the princes and nobles should take measures that the stolen goods be returned, the thieves punished, and those who have abused privilege be deprived of privilege. If it is binding and valid when the pope on the day after his election makes, in his chancery, rules and laws whereby our foundations and livings are robbed,—a thing which he has no right to do; then it should be still more valid if the Emperor Charles on the day after his coronation[58] were to make rules and laws that not another benefice or living in all Germany shall be allowed to come into the hands of Rome by means of the "papal months," and that the livings which have already fallen into its hands shall be released, and redeemed from the Roman robbers; for he has this right by virtue of his office and his sword.

But now the Roman See of Avarice and Robbery has not been able to await the time when all the benefices, one after another, would, by the "papal months," come into its power, but hastens, with insatiable appetite, to get possession of them all as speedily as possible; and so besides the annates and the "months" it has hit upon a device by which benefices and livings all to Rome in three ways:

First, If any one who holds a free[59] living dies at Rome or on the way to Rome, his living must forever belong to the Roman—I should rather say the robbing—See[60]; and yet they will not be called robbers, though they are guilty of such robbery as no one has ever heard or read about.

Second, In case any one who belongs to the household of the pope or of the cardinals[61] holds or takes over a benefice, or in case one who already holds a benefice afterwards enters the "household" of the pope or of a cardinal. But who can count the "household" of the pope and of the cardinals, when the pope, if he only goes on a pleasure-ride, takes with him three or our thousand mule-riders, eclipsing all emperors and kings? Christ and St. Peter went on foot in order that their vicars might have the more pomp and splendor. Now avarice has cleverly thought out another scheme, and brings it to pass that even here many have the name of "papal servant," just as though they were in Rome; all in order that in every place the mere rascally little word "papal servant" may bring all benefices to Rome and tie them fast there forever. Are not these vexatious and devilish inventions? Let us beware! Soon Mainz, Madgeburg and Halberstadt will gently pass into the hands of Rome, and the cardinalate will be paid for dearly enough[62]. "Afterwards we will make all the German bishops cardinals so that there will be nothing let outside."

Third, When a contest has started at Rome over a benefice[63]. This I hold to be almost the commonest and widest road or bringing livings to Rome. For when there is no contest at home, unnumbered knaves will be found at Rome to dig up contests out of the earth and assail livings at their will. Thus many a good priest has to lose his living, or settle the contest for a time by the payment of a sum of money[64]. Such a living rightly or wrongly contested must also belong forever to the Roman See. It would be no wonder if God were to rain from heaven fire and brimstone and to sink Rome in the abyss, as He did Sodom and Gomorrah of old [Gen. 19:24]. Why should there be a pope in Christendom, if his power is used or nothing else than such archknavery, and if he protects and practices it? O noble princes and lords, how long will ye leave your lands and people naked to these ravening wolves!

[Sidenote: The Pallium]

Since even these practices were not enough, and Avarice grew impatient at the long time it took to get hold of all the bishoprics, therefore my Lord Avarice devised the fiction that the bishoprics should be nominally abroad, but that their land and soil should be at Rome, and no bishop can be confirmed unless with a great sum of money he buy the pallium[65], and bind himself with terrible oaths to be the pope's servant[66]. This is the reason that no bishop ventures to act against the pope. That, too, is what the Romans were seeking when they imposed the oath, and thus the very richest bishoprics have fallen into debt and ruin. Mainz pays, as I hear, 20,000 gulden. These be your Romans! To be sure they decreed of old in the canon law that the pallium should be bestowed gratis, the number of papal servants diminished, the contests lessened, the chapters[67] and bishops allowed their liberty. But this did not bring in money, and so they turned over a new leaf, and all authority was taken from the bishops and chapters; they are made ciphers, and have no office nor authority nor work, but everything is ruled by the archknaves at Rome; soon they will have in hand even the office of sexton and bell-ringer in all the churches. All contests are brought to Rome, and by authority of the pope everyone does as he likes.

What happened this very year? The Bishop of Strassburg[68] wished to govern his chapter properly and to institute reforms in worship, and with this end in view made certain godly and Christian regulations. But my dear Lord Pope and the Holy Roman See, at the instigation of the priests, overthrew and altogether condemned this holy and spiritual ordinance. This is called "feeding the sheep of Christ!" [John 20:15-17] Thus priests are to be encouraged against their own bishop, and their disobedience to divine law is to be protected! Antichrist himself, I hope, will not dare to put God to such open shame! There you have your pope after your own heart! Why did he do this? Ah! if one church were reformed, it would be a dangerous departure; Rome's turn too might come! Therefore it were better that no priest should be let at peace with another, that kings and princes should be set at odds, as has been the custom heretofore, and the world filled with the blood of Christians, only so the concord of Christians should not trouble the Holy Roman See with a reformation.

So far we have been getting an idea of how they deal with livings which become vacant. But for tender-hearted Avarice the vacancies are too few, and so he brings his foresight to bear upon the benefices which are still occupied by their incumbents, so that they must be unfilled, even though they are not unfilled[69]. And this he does in many ways, as follows:

[Sidenote: Coadjutorships]

First, He lies in wait for fat prebends or bishoprics which are held by an old or a sick man, or by one with an alleged disability. To such an incumbent, without his desire or consent, the Holy See gives a coadjutor, i. e., an "assistant," or the coadjutor's benefit, because he is a "papal servant," or has paid for the position, or has earned it by some other ignoble service to Rome. In this case the rights of the chapter or the rights of him who has the bestowal of the living[70] must be surrendered, and the whole thing all into the hands of Rome.

[Sidenote: Commendations]

Second, There is a little word commend[71], by which the pope entrusts the keeping of a rich, fat monastery or church to a cardinal or to another of his people, just as though I were to give you a hundred gulden to keep. This is not called the giving or bestowing of the monastery nor even its destruction, or the abolition of the worship of God, but only "giving it into keeping"; not that he to whom it is entrusted is to care or it, or build it up, but he is to drive out the incumbent, to receive the goods and revenues, and to install some apostate, renegade monk[72], who accepts five or six gulden a year and sits in the church all day selling pictures and images to the pilgrims, so that henceforth neither prayers nor masses are said there. If this were to be called destroying monasteries and abolishing the worship of God, then the pope would have to be called a destroyer of Christendom and an abolisher of God's worship, because this is his constant practice. That would be a hard saying at Rome, and so we must call it a commend or a "command to take charge" of the monastery. The pope can every year make commends out of our or more of these monasteries, a single one of which may have an income of more than six thousand gulden. This is the way the Romans increase the worship of God and preserve the monasteries. The Germans also are beginning to find it out.

[Sidenote: Incorporation]

[Sidenote: Union]

Third, There are some benefices which they call incompatibilia[73], and which, according to the ordinances of the canon law, cannot be held by one man at the same time, as for instance, two parishes, two bishoprics and the like. In these cases the Holy Roman See of Avarice evades the canon law by making "glosses,"[74] called unio and incorporatio, i. e., by "incorporating" many incompatibilia, so that each becomes a part of every other and all of them together are looked upon as though they were one living. They are then no longer "incompatible," and the holy canon law is satisfied, in that it is no longer binding, except upon those who do not buy these "glosses"[75] from the pope or his datarius[76]. The unio, i. e., "uniting," is of the same nature. The pope binds many such benefices together like a bundle of sticks, and by virtue of this bond they are all regarded as one benefice. So there is at Rome one courtesan[77] who holds, for himself alone, 22 parishes, 7 priories and 44 canonries besides,—all by the help of that masterly "gloss," which holds that this is not illegal. What cardinals and other prelates have, everyone may imagine or himself. In this way the Germans are to have their purses eased and their itch cured.

[Sidenote: Administration]

Another of the "glosses" is the administratio, i. e., a man may have beside his bishopric, an abbacy or a dignity[78], and possess all the property which goes with it, only he has no other title than that of "administrator."[79] For at Rome it is sufficient that words are changed and not the things they stand for; as though I were to teach that a bawdy-house keeper should have the name of "burgomaster's wife," and yet continue to ply her trade. This kind of Roman rule St. Peter foretold when he said, in II Peter ii: "There shall come false teachers, who in covetousness, with feigned words, shall make merchandise of you, to get their gains." [2 Pet. 2:3]

[Sidenote: Regression]

Again, dear Roman Avarice has invented the custom of selling and bestowing livings to such advantage that the seller or disposer retains reversionary rights[80] upon them: to wit, if the incumbent dies, the benefice freely reverts to him who previously sold, bestowed or surrendered it. In this way they have made livings hereditary property, so that henceforth no one can come into possession of them, except the man to whom the seller is willing to dispose of them, or to whom he bequeaths his rights at death. Besides, there are many who transfer to others the mere title to a benefice from which those who get the title derive not a heller of income. It is now an old custom, too, to give another man a benefice and to reserve a certain part out of the annual revenue[81]. In olden times this was simony[82]. Of these things there are so many more that they cannot all be counted. They treat livings more shamefully than the heathen beneath the cross treated the garments of Christ. [Matt. 27:35]

[Sidenote: Reservation in pectore]

Yet all that has hitherto been said is ancient history and an every-day occurrence at Rome. Avarice has devised one thing more, which may, I hope, be his last morsel, and choke him. The pope has a noble little device called pectoralis reservatio, i. e., his "mental reservation," and proprius motus, i. e., the "arbitrary will of his authority."[83] It goes like this. When one man has gotten a benefice at Rome, and the appointment has been regularly signed and sealed, according to custom, and there comes another, who brings money, or has laid the pope under obligation in some other way, of which we will not speak, and desires of the pope the same benefice, then the pope takes it from the first man and gives it to the second[84]. If it is said that this is unjust, then the Most Holy Father must make some excuse, that he may not be reproved or doing such open violence to the law, and says that in his mind and heart he had reserved that benefice to himself and his own plenary disposal, although he had never before in his whole life either thought or heard of it. Thus he has now found a little "gloss" by which he can, in his own person, lie and deceive, and make a fool and an ape of anybody—all this he does brazenly and openly, and yet he wishes to be the head of Christendom, though with his open lies he lets the Evil Spirit rule him.

This arbitrary will and lying "reservation" of the pope creates in Rome a state of affairs which is unspeakable. There is buying, selling, bartering, trading, trafficking, lying, deceiving, robbing, stealing, luxury, harlotry, knavery, and every sort of contempt of God, and even the rule of Antichrist could not be more scandalous. Venice, Antwerp, Cairo[85] are nothing compared to this fair which is held at Rome and the business which is done there, except that in those other places they still observe right and reason. At Rome everything goes as the devil wills, and out of this ocean like virtue flows into all the world. Is it a wonder that such people fear a reformation and a free council, and prefer to set all kings and princes at enmity rather than have them unite and bring about a council? Who could bear to have such knavery exposed if it were his own?

[Sidenote: The Dataria]

Finally, for all this noble commerce the pope has built a warehouse, namely, the house of the datarius[86], in Rome. Thither all must come who deal after this fashion in benefices and livings. From him they must buy their "glosses"[87] and get the power to practice such archknavery. In former times Rome was generous, and then justice had either to be bought or else suppressed with money, but now she has become exorbitant, and no one dare be a knave unless with a great sum he has first bought the right. If that is not a brothel above all the brothels one can imagine, then I do not know what brothel means.

If you have money in this house, then you can come by all the things I have said; and not only these, but all sorts of usury[88] are here made honest, Phil. 2:5 for a consideration, and the possession of all property acquired by theft or robbery is legalised. Here vows are dissolved; here monks are granted liberty to leave their orders; here marriage is on sale to the clergy; here bastards can become legitimate; here all dishonor and shame can come to honor; all ill-repute and stigma of evil are here knighted and ennobled; here is permitted the marriage which is within the forbidden degrees or has some other defect[89]. Oh! what a taxing and a robbing rules there! It looks as though all the laws of the Church were made for one purpose only—to be nothing but so many money-snares, from which a man must extricate himself[90] if he would be a Christian. Yea, here the devil becomes a saint, and a god to boot. What heaven and earth cannot, that this house can do! They call them compositiones[91]! "Compositions" indeed! rather "confusions"! Oh, what a modest tax is the Rhine-toll[92], compared with the tribute taken by this holy house!

Let no one accuse me of exaggeration! It is all so open that even at Rome they must confess the evil to be greater and more terrible than any one can say. I have not yet stirred up the hell-broth of personal vices, nor do I intend to do so. I speak of things which are common talk, and yet I have not words to tell them all. The bishops, the priests and, above all, the doctors in the universities, who draw their salaries or this purpose, should have done their duty and with common consent have written and cried out against these things; but they have done the very opposite[93].

[Sidenote: The Fuggers]

There remains one last word, and I must say that too. Since boundless Avarice has not been satisfied with all these treasures, which three great kings might well think sufficient, he now begins to transfer this trade and sell it to Fugger of Augsburg[94], so that the lending and trading and buying of bishoprics and benefices, and the driving of bargains in spiritual goods has now come to the right place, and spiritual and temporal goods have become one business. And now I would fain hear of a mind so lofty that it could imagine what this Roman Avarice might yet be able to do and has not already done; unless Fugger were to transfer or sell this combination of two lines of business to somebody else. I believe we have reached the limit.

As for what they have stolen in all lands and still steal and extort, by means of indulgences, bulls, letters of confession[95], "butter-letters"[96] and other confessionalia[97],—all this I consider mere patch-work, and like casting a single devil more into hell[98]. Not that they bring in little, for a mighty king could well support himself on their returns, but they are not to be compared with the streams of treasure above mentioned. I shall also say nothing at present of how this indulgence money has been applied. Another time I shall inquire about that, for Campoflore[99] and Belvidere[100] and certain other places probably know something about it.

Since, then, such devilish rule is not only open robbery and deceit, and the tyranny of the gates of hell, but also ruins Christendom in body and soul, it is our duty to use all diligence in protecting Christendom against such misery and destruction. If we would fight the Turks, let us make a beginning here, where they are at their worst. If we justly hang thieves and behead robbers, why should we let Roman Avarice go free? For he is the greatest thief and robber that has come or can come into the world, and all in the holy Name of Christ and of St. Peter! Who can longer endure it or keep silence? Almost everything he owns has been gotten by theft and robbery; that is the truth, and all history shows it. The pope never got by purchase such great properties that from his officia[101] alone he can raise about a million ducats, not to mention the mines of treasure named above and the income of his lands. Nor did it come to him by inheritance from Christ or from St. Peter; no one ever loaned it or gave it to him; it has not become his by virtue of immemorial use and enjoyment. Tell me, then, whence he can have it? Learn from this what they have in mind when they send out legates to collect money or use against the Turks.

III. PROPOSALS FOR REFORM

Now, although I am too small a man to make propositions which might effect a reform in this dreadful state of things, nevertheless I may as well sing my fool's song to the end, and say, so far as I am able, what could and should be done by the temporal authorities or by a general council.

[Sidenote: Abolition of Annates]

1. Every prince, nobleman and city should boldly forbid their subjects to pay the annates to Rome and should abolish them entirely[102]; for the pope has broken the compact, and made the annates a robbery, to the injury and shame of the whole German nation. He gives them to his friends, sells them for large amounts of money, and uses them to endow offices. He has thus lost his right to them, and deserves punishment. It is therefore the duty of the temporal authorities to protect the innocent and prevent injustice, as Paul teaches in Romans xiii [Rom. 13:4], and St. Peter in I Peter ii [1 Pet. 2:14], Rom. and even the canon law in Case 16, Question 7, de filiis[103]. Thus it has come about that men are saying to the pope and his followers, Tu ora, "Thou shalt pray"; to the emperor and his followers, Tu protege, "Thou shalt guard"; to the common man, Tu labora, "Thou shalt work." Not, however, as though everyone were not to pray, guard and work; for the man who is diligent in his calling is praying, guarding and working in all that he does, but everyone should have his own especial task.

[Sidenote: Prohibition of Roman Appointments]

2. Since the pope with his Roman practices—his commends[104], adjutories[105], reservations[106], gratiae expectativae[107], papal months[108], incorporations[109], unions[110], pallia[111], rules in chancery[112], and such like knavery—usurps all the German foundations without authority and right, and gives and sells them to foreigners at Rome, who do nothing in German lands to earn them; and since he thereby robs the ordinaries[113] of their rights, makes the bishops mere ciphers and figure-heads, and acts against his own canon law, against nature and against reason, until it has finally gone so far that out of sheer avarice the livings and benefices are sold to gross, ignorant asses and knaves at Rome, while pious and learned folk have no profit of their wisdom and merit, so that the poor people of the German nation have to go without good and learned prelates and thus go to ruin:

Therefore, the Christian nobility should set itself against the pope as against a common enemy and destroyer of Christendom, and should do this for the salvation of the poor souls who must go to ruin through his tyranny. They should ordain, order, and decree, that henceforth no benefice shall be drawn into the hands of Rome, and that hereafter no appointment shall be obtained there in any manner whatsoever, but that the benefices shall be brought out and kept out from under this tyrannical authority; and they should restore to the ordinaries the right and office of ordering these benefices in the German nation as best they may. And if a "courtesan" were to come from Rome, he should receive a strict command either to keep his distance, or else to jump into the Rhine or the nearest river, and take the Roman ban, with its seals and letters, to a cold bath. They would then take note at Rome that the Germans are not always mad and drunken, but that they have really become Christians, and intend to permit no longer the mockery and scorn of the holy name of Christ, under which all this knavery and destruction of souls goes on, but have more regard to God and His glory than to the authority of men.

[Sidenote: Restoration of Local Church Rights]

3. An imperial law should be issued, that no bishop's cloak[114] and no confirmation of any dignity[115] whatsoever shall henceforth be secured from Rome, but that the Church ordinance of the most holy and most famous Council of Nicaea[116] shall be restored, in which it is decreed that a bishop shall be confirmed by the two nearest bishops or by the archbishop. If the pope will break the statutes of this and of all other councils, what is the use of holding councils; or who has given him the authority thus to despise and break the rules of councils?

If he has this power then we should depose all bishops, archbishops and primates[117] and make them mere parish-priests, so that the pope alone may be over them, as he now is. He leaves to bishops, archbishops and primates no regular authority or office, usurps everything for himself, and lets them keep only the name and empty title. It has gone so far that by his "exemptions"[118] the monasteries, the abbots and the prelates are withdrawn from the regular authority of the bishops, so that there is no longer any order in Christendom. From this must follow what has followed—relaxation of discipline and license to do evil everywhere—so that I verily fear the pope can be called the "man of sin." [2 Thess. 2:3] There is in Christendom no discipline, no rule, no order; and who is to blame except the pope? This usurped authority of his he applies strictly to all the prelates, and takes away their rods; and he is generous to all subjects, giving them or selling them their liberty.

Nevertheless, for fear he may complain that he is robbed of his authority, it should be decreed that when the primates or archbishops are unable to settle a case, or when a controversy arises among themselves, such a case must be laid before the pope, but not every little matter[120]. Thus it was done in olden times, and thus the famous Council of Nicaea decreed[121]. If a case can be settled without the pope, then his Holiness should not be troubled with such minor matters, but give himself to that prayer, meditation and care for all Christendom, of which he boasts. This is what the Apostles did. They said, "It is not meet that we should leave the Word of God and serve tables, but we will keep to preaching and prayer and set others over the work." [Acts 6:2] But now Rome stands or nothing else than the despising of the Gospel and of prayer, and for the serving of "tables," i. e., of temporal affairs, and the rule of the Apostles and of the pope agree as Christ agrees with Lucifer, heaven with hell, night with day; yet he is called "Vicar of Christ and Successor of the Apostles."

[Sidenote: Exclusion of Temporal Matters from the Papal Court]

4. It should be decreed that no temporal matter shall be taken to Rome[122], but that all such cases shall be left to the temporal authorities, as the Romans themselves decree in that canon law of theirs, which they do not keep. For it should be the duty of the pope, as the man most learned in Papal the Scriptures and most Holy, not in name only, but in truth, to administer affairs which concern the faith and holy life of Christians, to hold the primates and archbishops to these things, and to help them in dealing with and caring for these matters. So St. Paul teaches in I Corinthians vi, and takes the Corinthians severely to task or their concern with worldly things [1 Cor. 6:7]. For it works intolerable injury to all lands that such cases are tried at Rome. It increases the costs, and moreover the judges do not know the manners, laws and customs of the various countries, so that they often do violence to the acts and base their decisions on their own laws and opinions, and thus injustice is inevitably done the contestants.

[Sidenote: and from the Bishops' Courts]

Moreover, the outrageous extortion practised by the officiales[123] must be forbidden in all the dioceses, courts so that they may attend to nothing else than matters of faith and good morals, and leave to the temporal judges the things that concern money, property, life and honor. The temporal authorities, therefore, should not permit sentences of ban or exile when faith or right life is not concerned. Spiritual authorities should have rule over spiritual goods, as reason teaches; but spiritual goods are not money, nor anything pertaining to the body, but they are faith and good works.

[Sidenote: A German Church Organization]

Nevertheless it might be granted that cases which concern benefices or livings should be tried before bishops, archbishops and primates. Therefore, in order to decide contests and contentions, it might be possible for the Primate of Germany to maintain a general consistory, with auditors and chancellors, which should have control over the signaturae gratiae and signaturae justitiae[124], that are now controlled at Rome, and which should be the final court of appeal for German cases. The officers of this consistory must not, however, be paid, as at Rome, by chance presents and gifts, and thereby acquire the habit of selling justice and injustice, which they now have to do at Rome because the pope gives them no remuneration, but allows them to fatten themselves on presents. For at Rome no one cares what is right or not right, but only what is money or not money. This court might, however, be paid out of the annates, or some other way might easily be devised, by those who are more intelligent and who have more experience in these matters than I. All I wish to do is to arouse and set to thinking those who have the ability and the inclination to help the German nation become once more free and Christian, after the wretched, heathenish and unchristian rule of the pope.

[Sidenote: Abolition of Reservations]

5. No more reservations should be valid, and no more benefices should be seized by Rome, even if the incumbent dies, or there is a contest, or the incumbent is a "servant" of a cardinal or of the pope[125]; and it should be strictly forbidden and prevented that any "courtesan"[126] should institute a contest over any benefice, so as to cite pious priests to Rome, harass them and drive them into lawsuits. If, in consequence of this prohibition, there should come from Rome a ban or an ecclesiastical censure, it should be disregarded, just as though a thief were to lay a man under the ban because he would not let him steal. Indeed they should be severely punished because they so blasphemously misuse the ban and the name of God to support their robbery, and with falsely devised threats would drive us to endure and to praise such blasphemy of God's name and such abuse of Christian authority, and thus to become, in the sight of God, partakers in their rascality; it is our duty before God to resist it, or St. Paul, in Romans i, reproves as guilty of death not only "those who do such things," but also those who consent to such things and allow them to be done [Rom. 1:32]. Most unbearable of all is the lying reservatio pectoralis[127], whereby Christendom is so scandalously and openly put to shame and scorn, because its head deals in open lies, and out of love for the accursed money, shamelessly deceives and fools everybody.