This was shortly after followed by the pamphlet “Against the Bull of ‘End-Christ,’”[118] issued by his indefatigable press. The Latin version of the little work, brimming over with hatred, was ready by the end of October, 1520. Although, in order to keep up the pretence of doubting the authenticity of the Bull, he here deals with it hypothetically, he nevertheless implores the Pope and his Cardinals, should they really have issued it, to reflect, otherwise he would be forced to curse their abode as the dwelling-place of Antichrist. In the same strain he proceeds: “Where art thou, good Emperor, and you, Christian Kings and Princes? You took an oath of allegiance to Christ in baptism and yet you endure these hellish voices of Antichrist.”[119] In the German version, from motives of policy, the tone is rather milder. Luther shrank from instigating the German princes too openly to violent measures. The appeal to them and to the Emperor is there omitted. The call to the people, however, rings loud and enthusiastic: “Would it be a wonder if the Princes, the Nobility and the laity were to knock the Pope, the Bishops, parsons and monks on the head and drive them out of the land?” For the action of Rome is heretical, the Pope, the Bishops, the parsons and the monks were bringing the laity about their ears by this “blasphemous, insulting Bull.” Then he suddenly pulls himself up, but to very little purpose, and adds: “not that I wish to incite the laity against the clergy, but rather that we should pray to God that He may turn aside His wrath from them, and set them free from the evil spirit that has possessed them.”[120] In the German version, however, he refers more distinctly to the existence of “the Bulls against Dr. Luther which are said to have recently come from Rome.”[121] He here declares, as to the theological question involved, that “as a matter of fact the whole Christian Church cannot err,” viz. “all Christians throughout the whole world,” but that the Pope is guilty of the most devilish presumption in setting up his own opinion, as though it were as good as that of the whole Church. The work is thus levelled at the doctrine of Papal Infallibility, which had always been accepted in the Church in cases where the Pope decides on matters of doctrine as supreme judge; this doctrine had ever been taken for granted, and stood in the forefront in all the measures previously taken by the Church against the attacks of heretics. Even in those days the Church had always based her action against separatists on her infallibility as a teacher.