To the Christian Nobility of the German Nation

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, 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: 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.