After this introduction Luther proposes measures of reform equally drastic and comprehensive. The first twelve articles are devoted to the pope, the annates, the appointment of foreigners to German benefices, the appeal of cases to Rome, the asserted authority of the papacy over bishops, the emperor, and other rulers. All these abuses, as well as jubilees and pilgrimages to Rome should be simply forbidden by the civil government. The next three articles deal with sacerdotal celibacy, recommending that priests be allowed to marry, and calling for the suppression of many of the cloisters. It is further urged that foundations for masses and for the support of idle priests be abolished, that various vexatious provisions of the Canon Law be repealed, and that begging on any pretext be prohibited. The twenty-fourth article deals with the Bohemian schism, saying that Huss was wrongly {72} burned, and calling for union with the Hussites who deny transubstantiation and demand the cup for the laity. Next, the writer takes up the reform of education in the interests of a more biblical religion. Finally, he urges that sumptuary laws be passed, that a bridle be put in the mouth of the great monopolists and usurers, and that brothels be no longer tolerated. Of all the writer's works this probably had the greatest and most immediate influence. Some, indeed, were offended by the violence of the language, defended by Luther from the example of the Bible and by the necessity of rousing people to the enormities he attacked. But most hailed it as a "trumpet-blast" calling the nation to arms. Four thousand copies were sold in a few days, and a second edition was called for within a month. Voicing ideas that had been long, though vaguely, current, it convinced almost all of the need of a reformation. According to their sympathies men declared that the devil or the Holy Ghost spoke through Luther. [Sidenote: The Babylonian Captivity, 1520]