offer no opposition or are afraid, and thus allow Christendom to
perish, it is our duty first of all humbly to call upon God for help to
prevent this thing, then to put our hand to work to the same end, send
the courtesans and those who bear letters from Rome about their
business, in a reasonable, gentle way inform them that, if they wish to
care for their parishes properly, they shall live in them and improve
the people by preaching or by good example; or if not, and they do live
in Rome or elsewhere, lay waste and debauch the churches, then let the
pope feed them, whom they serve. It is not fitting that we support the
pope's servants, his people, yes, his knaves and whores, to the
destruction and injury of our souls.
Lo! these are the true Turks, whom the kings, princes and the nobility
ought to attack first: not seeking thereby their own benefit, but only
the improvement of Christendom, and the prevention of the blasphemy and
disgracing of the divine Name; and so to deal with the clergy as with a
father who has lost his sense and wits; who, if one did not restrain
him and resist him (although with all humility and honor), might
destroy child, heir and everybody. Thus we are to honor Roman authority
as our highest father; and yet, since they have gone mad and lost their
senses, not allow them to do what they attempt, lest Christendom be
destroyed thereby.
XI. Some think, this should be referred to a General Council. To this I
say: No! For we have had many councils in which this has been proposed,
namely, at Constance, Basel and the last Roman Council; but nothing has
been accomplished, and things have grown ever worse, Moreover, such
councils are entirely useless, since Roman wisdom has contrived the
device that the kings and princes must beforehand take an oath to let
the Romans remain what they are and keep what they have, and so has put
up a bar to ward off all reformation, to retain protection and liberty
for all their knavery, although this oath is demanded, forced and taken
contrary to God and the law, and by it the doors are locked against the
Holy Spirit, Who should rule the councils. But this would be the best,
and also the only remedy remaining, if kings, princes, nobility, cities
and communities themselves began and opened a way for reformation, so
that the bishops and clergy, who now are afraid, would have reason to
follow. For here nothing else shall and must be considered except God's
first three Commandments, against which neither Rome, nor heaven nor
earth can command or forbid anything. And the ban or threatening with
which they think they can prevent this, amounts to nothing; just as it
amounts to nothing if an insane father severely threatens the son who
restrains him or locks him up.
XII. The third work of this Commandment is to obey the temporal
authority, as Paul teaches, Romans xiii, and Titus iii, and St. Peter,
I. Peter ii: "Submit yourselves to the king as supreme, and to the
princes as his ambassadors, and to all the ordinances of the worldly
power." But it is the work of the temporal power to protect its
subjects, and to punish thievery, robbery, and adultery, as St. Paul
says, Romans xiii: "It beareth not the sword in vain; it serves God
with it, to the terror of evil doers, and to the protection of the
good."
Here men sin in two ways. First, if they lie to the government, deceive
it, and are disloyal, neither obey nor do as it has ordered and
commanded, whether with their bodies or their possessions. For even if
the government does injustice, as the King of Babylon did to the people
of Israel, yet God would have it obeyed, without treachery and
deception. Secondly, when men speak evil of the government and curse
it, and when a man cannot revenge himself and abuses the government
with grumbling and evil words, publicly or secretly.
In all this we are to regard that which St. Peter bids us regard,
namely, that its power, whether it do right or wrong, cannot harm the
soul, but only the body and property; unless indeed it should try
openly to compel us to do wrong against God or men; as in former days
when the magistrates were not yet Christians, and as the Turk is now
said to do. For to suffer wrong destroys no one's soul, nay, it
improves the soul, although it inflicts loss upon the body and
property; but to do wrong, that destroys the soul, although it should
gain all the world's wealth.
XIII. This also is the reason why there is not such great danger in the
temporal power as in the spiritual, when it does wrong. For the
temporal power can do no harm, I since it has nothing to do with
preaching and faith and the first three Commandments. But the spiritual
power does harm not only when it does wrong, but also when it neglects
its duty and busies itself with other things, even if they were better
than the very best works of the temporal power. Therefore, we must
resist it when it does not do right, and not resist the temporal power
although it does wrong. For the poor people believe and do as they see
the spiritual power believing and doing; if they are not set an example
and are not taught, then they also believe nothing and do nothing;
since this power is instituted for no other reason than to lead the
people in faith to God. All this is not found in the temporal power;
for it may do and leave undone what it will, my faith to God still goes
its way and works its works, because I need not believe what it
believes.
Therefore, also, the temporal power is a very small thing in God's
sight, and far too slightly regarded by Him, that for its sake, whether
it do right or wrong, we should resist, become disobedient and quarrel.
On the other hand, the spiritual power is an exceeding great blessing,
and far too precious in His eyes, that the very least of Christians
should endure and keep silent, if it departs a hair's breadth from its
own duty, not to say when it does the very opposite of its duty, as we
now see it do every day.
XIV. In this power also there is much abuse. First, when it follows the
flatterers, which is a common and especially harmful plague of this
power, against which no one can sufficiently guard and protect himself.
Here it is led by the nose, and oppresses the common people, becomes a
government of the like of which a heathen says: "The spider-webs catch
the small flies, but the mill-stones roll through." So the laws,
ordinances and government of one and the same authority hold the small
men, and the great are free; and where the prince is not himself so
wise that he needs nobody's advice, or has such a standing that they
fear him, there will and must be (unless God should do a special
wonder) a childish government.
For this reason God has considered evil, unfit rulers the greatest of
plagues, as He threatens, Isaiah iii, "I will take away from them every
man of valor, and will give children to be their princes and babes to
rule over them." Four plagues God has named in Scripture, Ezekiel xiv.
The first and slightest, which also David chose, is pestilence, the
second is famine, the third is war, the fourth is all manner of evil
beasts, such as lions, wolves, serpents, dragons; these are the wicked
rulers. For where these are, the land is destroyed, not only in body
and property, as in the others, but also in honor, discipline, virtue
and the soul's salvation. For pestilence and famine make people good
and rich; but war and wicked rulers bring to naught everything that has
to do with temporal and eternal possessions.
XV. A prince must also be very wise and not at all times undertake to
enforce his own will, although he may have the authority and the very
best cause. For it is a far nobler virtue to endure wrong to one's
authority than to risk property and person, if it is advantageous to
the subjects; since worldly rights attach only to temporal goods.
Hence, it is a very foolish saying: I have a right to it, therefore I
will take it by storm and keep it, although all sorts of misfortune may
come to others thereby. So we read of the Emperor Octavianus, that he
did not wish to make war, however just his cause might be, unless there
were sure indications of greater benefit than harm, or at least that
the harm would not be intolerable, and said: "War is like fishing with
a golden net; the loss risked is always greater than the catch can be."
For he who guides a wagon must walk far otherwise than if he were
walking alone; when alone he may walk, jump, and do as he will; but
when he drives, he must so guide and adapt himself that the wagon and
horses can follow him, and regard that more than his own will. So also
a prince leads a multitude with him and must not walk and act as he
wills, but as the multitude can, considering their need and advantage
more than his will and pleasure. For when a prince rules after his own
mad will and follows his own opinion, he is like a mad driver, who
rushes straight ahead with horse and wagon, through bushes, thorns,
ditches, water, up hill and down dale, regardless of roads and bridges;
he will not drive long, all will go to smash.
Therefore it would be most profitable for rulers, that they read, or
have read to them, from youth on, the histories, both in sacred and in
profane books, in which they would find more examples and skill in
ruling than in all the books of law; as we read that the kings of
Persia did, Esther vi. For examples and histories benefit and teach
more than the laws and statutes: there actual experience teaches, here
untried and uncertain words.
XVI. Three special, distinct works all rulers might do in our times,
particularly in our lands. First, to make an end of the horrible
gluttony and drunkenness, not only because of the excess, but also
because of its expense. For through seasonings and spices and the like,
without which men could well live, no little loss of temporal wealth
has come and daily is coming upon our lands. To prevent these two great
evils would truly give the temporal power enough to do, for the inroads
they have made are wide and deep. And how could those in power serve
God better and thereby also improve their own land?
Secondly, to forbid the excessive cost of clothing, whereby so much
wealth is wasted, and yet only the world and the flesh are served; it
is fearful to think that such abuse is to be found among the people who
have been pledged, baptised and consecrated to Christ, the Crucified,
and who should bear the Cross after Him and prepare for the life to
come by dying daily. If some men erred through ignorance, it might be
borne; but that it is practised so freely, without punishment, without
shame, without hindrance, nay, that praise and fame are sought thereby,
this is indeed an unchristian thing. Thirdly, to drive out the usurious
buying of rent-charges, which in the whole world ruins, consumes and
troubles all lands, peoples and cities through its cunning form, by
which it appears not to be usury, while in truth it is worse than
usury, because men are not on their guard against it as against open
usury. See, these are the three Jews, as men say, who suck the whole
world dry. Here princes ought not to sleep, nor be lazy, if they would
give a good account of their office to God.
XVII. Here too ought to be mentioned the knavery which is practised by
officiales and other episcopal and spiritual officers, who ban, load,
hunt and drive the poor people with great burdens, as long as a penny
remains. This ought to be prevented by the temporal sword, since there
is no other help or remedy.
O, would God in heaven, that some time a government might be
established that would do away with the public bawdy-houses, as was
done among the people of Israel! It is indeed an unchristian sight,
that public houses of sin are maintained among Christians, a thing
formerly altogether unheard of. It should be a rule that boys and girls
should be married early and such vice be prevented. Such a rule and
custom ought to be sought for by both the spiritual and the temporal
power. If it was possible among the Jews, why should it not also be
possible among Christians? Nay, if it is possible in villages, towns
and some cities, as we all see, why should it not be possible
everywhere?
But the trouble is, there is no real government in the world. No one
wants to work, therefore the mechanics must give their workmen holiday:
then they are free and no one can tame them. But if there were a rule
that they must do as they are bid, and no one would give them work in
other places, this evil would to a large extent be mended. God help us!
I fear that here the wish is far greater than the hope; but this does
not excuse us.
Now see, here only a few works of magistrates are indicated, but they
are so good and so many, that they have superabundant good works to do
every hour and could constantly serve God. But these works, like the
others, should also be done in faith, yea, be an exercise of faith, so
that no one expect to please God by the works, but by confident trust
in His favor do such works only to the honor and praise of his gracious
God, thereby to serve and benefit his neighbor.
XVIII. The fourth work of this Commandment is obedience of servants and
workmen toward their lords and ladies, masters and mistresses. Of this
St. Paul says, Titus ii: "Thou shalt exhort servants that they highly
honor their masters, be obedient, do what pleases them, not cheating
them nor opposing them"; for this reason also: because they thereby
bring the doctrine of Christ and our faith into good repute, that the
heathen cannot complain of us and be offended. St. Peter also says:
"Servants, be subject to your masters, for the fear of God, not only to
the good and gentle, but also to the froward and harsh. For this is
acceptable with God, if a man suffers harshness, being innocent."
Now there is the greatest complaint in the world about servants and
working men, that they are disobedient, unfaithful, unmannerly, and
over-reaching; this is a plague sent of God. And truly, this is the one
work of servants whereby they may be saved; truly they need not make
pilgrimages or do this thing or the other; they have enough to do if
their heart is only set on this, that they gladly do and leave undone
what they know pleases their masters and mistresses, and all this in a
simple faith; not that they would by their works gain much merit, but
that they do it all in the confidence of divine favor (in which all
merits are to be found), purely for nothing, out of the love and
good-will toward God which grows out of such confidence. And all such
works they should think of as an exercise and exhortation ever to
strengthen their faith and confidence more and more. For, as has now
been frequently said, this faith makes all works good, yea, it must do
them and be the master-workman.
XIX. On the other hand, the masters and mistresses should not rule
their servants, maids and workingmen roughly, not look to all things
too closely, occasionally overlook something, and for peace' sake make
allowances. For it is not possible that everything be done perfectly at
all times among any class of men, as long as we live on earth in
imperfection. Of this St. Paul says, Colossians iv, "Masters, do unto
your servants that which is just and equal, knowing that ye also have a
Master in heaven." Therefore as the masters do not wish God to deal too
sharply with them, but that many things be overlooked through grace,
they also should be so much the more gentle toward their servants, and
overlook some things, and yet have a care that the servants do right
and learn to fear God.
But see now, what good works a householder and a mistress can do, how
finely God offers us all good works so near at hand, so manifold, so
continuously, that we have no need of asking after good works, and
might well forget the other showy, far-off, invented works of men, such
as making pilgrimages, building churches, seeking indulgence, and the
like.
Here I ought naturally also to say how a wife ought to be obedient,
subject to her husband as to her superior, give way to him, keep silent
and give up to him, where it is a matter not contrary to God's
commands. On the other hand, the husband should love his wife, overlook
a little, and not deal strictly with her, of which matter St. Peter and
St. Paul have said much. But this has its place in the further
explanation of the Ten Commandments, and is easily inferred from these
passages.
XX. But all that has been said of these works is included in these two,
obedience and considerateness. Obedience is the duty of subjects,
considerateness that of masters, that they take care to rule their
subjects well, deal kindly with them, and do everything whereby they
may benefit and help them. That is their way to heaven, and these are
the best works they can do on earth; with these they are more
acceptable to God than if without these they did nothing but miracles.
So says St. Paul, Romans xii: "He that ruleth, let him do it with
diligence"; as who should say: "Let him not allow himself to be led
astray by what other people or classes of people do; let him not look
to this work or to that, whether it be splendid or obscure; but let him
look to his own position, and think only how he may benefit those who
are subject to him; by this let him stand, nor let himself be torn from
it, although heaven stood open before him, nor be driven from it,
although hell were chasing him. This is the right road that leads him
to heaven."
Oh, if a man were so to regard himself and his position, and attended
to its duties alone, how rich in good works would he be in a short
time, so quietly and secretly that no one would notice it except God
alone! But now we let all this go, and one runs to the Carthusians,
another to this place, a third to that, just as if good works and God's
Commandments had been thrown into corners and hidden; although it is
written in Proverbs i, that divine wisdom crieth out her commandments
publicly in the streets, in the midst of the people and in the gates of
the cities; which means that they are present in profusion in all
places, in all stations of life and at all times, and we do not see
them, but in our blindness look for them elsewhere. This Christ
declared, Matthew xxiv: "If they shall say unto you: Lo, here is
Christ, or there, believe it not. If they shall say: Behold, He is in
the desert, go not forth; behold, He is in the secret chambers, believe
it not; they are false prophets and false Christs."
XXI. Again, obedience is the duty of subjects, that they direct all
their diligence and effort to do and to leave undone what their
over-lords desire of them, that they do not allow themselves to be torn
or driven from this, whatever another do. Let no man think that he
lives well or does good works, whether it be prayer or fasting, or by
whatever name it may be called, if he does not earnestly and diligently
exercise himself in this.
But if it should happen, as it often does, that the temporal power and
authorities, as they are called, should urge a subject to do contrary
to the Commandments of God, or hinder him from doing them, there
obedience ends, and that duty is annulled. Here a man must say as St.
Peter says to the rulers of the Jews: "We ought to obey God rather than
men." He did not say: "We must not obey men"; for that would be wrong;
but he said: "God rather than men." Thus, if a prince desired to go to
war, and his cause was manifestly unrighteous, we should not follow nor
help him at all; since God has commanded that we shall not kill our
neighbor, nor do him injustice. Likewise, if he bade us bear false
witness, steal, lie or deceive and the like. Here we ought rather give
up goods, honor, body, and life, that God's Commandments may stand.
The four preceding Commandments have their works in the understanding,
that is, they take a man captive, rule him and make him subject, so
that he rule not himself, approve not himself, think not highly of
himself; but in humility know himself and allow himself to be led, that
pride be prevented. The following Commandments deal with the passions
and lust of men, that these also be killed.
I. The passions of anger and revenge, of which the Fifth Commandment
says, "Thou shalt not kill." This Commandment has one work, which
however includes many and dispels many vices, and is called meekness.
Now this is of two kinds. The one has a beautiful splendor, and there
is nothing back of it. This we practice toward our friends and those
who do us good and give us pleasure with goods, honor and favor, or who
do not offend us with words nor with deeds. Such meekness irrational
animals have, lions and snakes, Jews, Turks, knaves, murderers, bad
women. These are all content and gentle when men do what they want, or
let them alone; and yet there are not a few who, deceived by such
worthless meekness, cover over their anger and excuse it, saying: "I
would indeed not be angry, if I were left alone." Certainly, my good
man, so the evil spirit also would be meek if he had his own way.
Dissatisfaction and resentment overwhelm you in order that they may
show you how full of anger and wickedness you are, that you may be
admonished to strive after meekness and to drive out anger.
The second form of meekness is good through and through, that which is
shown toward opponents and enemies, does them no harm, does not revenge
itself, does not curse nor revile, does not speak evil of them, does
not meditate evil against them, although they had taken away goods,
honor, life, friends and everything. Nay, where it is possible, it
returns good for evil, speaks well of them, thinks well of them, prays
for them. Of this Christ says, Matthew v: "Do good to them that
despitefully use you. Pray for them that persecute you and revile you."
And Paul, Romans xii: "Bless them which curse you, and by no means
curse them, but do good to them."
II. Behold how this precious, excellent work has been lost among
Christians, so that nothing now everywhere prevails except strife, war,
quarreling, anger, hatred, envy, back-biting, cursing, slandering,
injuring, vengeance, and all manner of angry works and words; and yet,
with all this, we have our many holidays, hear masses, say our prayers,
establish churches, and more such spiritual finery, which God has not
commanded. We shine resplendently and excessively, as if we were the
most holy Christians there ever were. And so because of these mirrors
and masks we allow God's Commandment to go to complete ruin, and no one
considers or examines himself, how near or how far he be from meekness
and the fulfilment of this Commandment; although God has said, that not
he who does such works, but he who keeps His Commandments, shall enter
into eternal life.
Now, since no one lives on earth upon whom God does not bestow an enemy
and opponent as a proof of his own anger and wickedness, that is, one
who afflicts him in goods, honor, body or friends, and thereby tries
whether anger is still present, whether he can be well-disposed toward
his enemy, speak well of him, do good to him, and not intend any evil
against him; let him come forward who asks what he shall do that he may
do good works, please God and be saved. Let him set his enemy before
him, keep him constantly before the eyes of his heart, as an exercise
whereby he may curb his spirit and train his heart to think kindly of
his enemy, wish him well, care for him and pray for him; and then, when
opportunity offers, speak well of him and do good to him. Let him who
will, try this and if he find not enough to do all his life long, he
may convict me of lying, and say that my contention was wrong. But if
this is what God desires, and if He will be paid in no other coin, of
what avail is it, that we busy ourselves with other great works which
are not commanded, and neglect this? Therefore God says, Matthew v, "I
say unto you, that whosoever is angry with his neighbor, is in danger
of the judgment; but whosoever shall say to his brother, Thou fool
(that is, all manner of invective, cursing, reviling, slandering), he
shall be in danger of everlasting fire." What remains then for the
outward act, striking, wounding, killing, injuring, etc., if the
thoughts and words of anger are so severely condemned?
III. But where there is true meekness, there the heart is pained at
every evil which happens to one's enemy. And these are the true
children and heirs of God and brethren of Christ, Whose heart was so
pained for us all when He died on the holy Cross. Even so we see a
pious judge passing sentence upon the criminal with sorrow, and
regretting the death which the law imposes. Here the act seems to be
one of anger and harshness. So thoroughly good is meekness that even in
such works of anger it remains, nay, it torments the heart most sorely
when it must be angry and severe.