To the Serene, Highborn Prince and Lord, Duke of Saxony, Landgrave of Thuringia and Margrave of Meissen, my gracious Lord,
Grace and peace in Christ. It forces me once again. Sublime, highborn prince, most gracious lord, the need and many people's pleas, first E. F. G. desire to write about the secular authorities and their sword, how to use it in a Christian way.
and how far one owes him obedience. For they are moved by the saying of Christ, Matth. 5, 39: "You shall not resist evil, but be willing to obey your adversary. And whosoever taketh away thy skirt, let him have thy coat also." And Rom. 12, 19: "Vengeance is mine, saith the Lord, I will repay." Which sayings the prince Volusian also reproached St. Augustine with a long time ago and challenged the Christian doctrine that it allowed the evil to do evil and that it was not a good thing.
376 D 22, 61-63. from the world! Obrigk. how far one owes obedience to it. W. X, 426-429. Z77
could not exist at all with the worldly sword.
So also the sophists in the high schools took offense at this, since they could not rhyme the two with each other. So that they would not turn the princes into pagans, they taught that Christ had not commanded such things, but had advised the perfect ones. So Christ had to become a liar and be wrong, so that the princes would stand with honor. For they could not raise the princes, they had to push Christ down, the blind wretched sophists. And so their poisonous error has spread throughout the world, so that everyone takes such teachings of Christ for advice to the perfect and not for necessary commandments, common to all Christians; so long, until even to the perfect state of the bishops, even to the most perfect state of the pope, they do not only take this imperfect state of the sword and the world, but also this imperfect state of the ruler.
The devil has so completely possessed the sophists and high schools that they do not even see what and how they speak or teach. So completely has the devil possessed the sophists and high schools that they themselves do not see what and how they speak or teach.
I hope, however, that I will instruct the princes and secular authorities in such a way that they should remain Christians and Christ a Lord, and yet not make Christ's commandments into rulers for their sake. I want to do this to E. F. G. for your service and for the benefit of everyone who needs it, and for the praise and glory of Christ our Lord. I hereby command E. F. G. with all her blood in God's grace, who may mercifully command her, Amen. At Wittenberg, on the New Year's Day, 1523.
E. F. G.
subservient
Martinus Luther.
(1) I wrote a little book to the German nobility before and showed them what their Christian office and work is; but how they have done after that is sufficiently evident. Therefore, I must use my diligence and now write what they should and should not do. And I hope that they will act according to it, just as they acted according to it, so that they remain princes and never become Christians. For God Almighty has made our princes foolish, so that they do not think otherwise, but they may do and command their subjects whatever they want, and the subjects also err and believe that they are obliged to follow all this, so completely and utterly that they have now begun to command the people to do books of theirs, to believe and keep what they pretend; thus presuming to sit also in God's chair and to master consciences and faith, and according to their foolish brain to lead the Holy Spirit to school. Nevertheless, they pretend that it should not be said to them and that they should still be called "grace junks".
2. they write and send out notes that the emperor has commanded it, and want to Christian
They should be obedient princes, just as if they were in earnest and one did not notice the mischievousness behind their ears. For we should well see, if the emperor were to take away a castle or a city from them, or were to offer them something else unjust, how fine they would find it that they were against the emperor and did not have to be obedient. But if it is a matter of flaying the poor man and atoning for their courageous will to God's word, it must be called obedience to the emperor's command. Such people were called boys before; now they must be called Christian, obedient princes, who nevertheless do not want to let anyone come to interrogation or to responsibility, no matter how high one bids; which would be an unbearable thing for them, if the emperor or someone else were to seduce them in this way. These are now the princes who govern the empire in the German lands; therefore it must also be so fine in all lands, as we see. Because such fools' ravings lead to the destruction of Christian faith, the denial of divine word and the blasphemy of divine majesty, I will and can no longer stand by and watch my ungracious lords and angry nobles, and must at least oppose them with words.
stand. And if I have not feared their idol, the pope, who threatens to take away my soul and heaven, I must also let myself be seen not to fear his scales and water bubbles, which threaten to take away my body and the earth. God grant that they may be angry until the gray skirts pass away, and help us not to die before their threat, amen.
[Worldly authority is God's order.]
(3) First of all, we must establish worldly law and the sword, so that no one doubts that it is of God's will and order in the world. But the sayings that establish it are these, Rom. 13, 1. 2.: "Let every soul be subject to authority and rulership; for there is no authority without from God. But the authority that is everywhere is ordained by God. He who resists violence resists God's order. But whoever resists God's order will himself be condemned. Item 1 Petr. 2, 13. 14.: "Be subject to all kinds of human order, whether to the king, as the most noble, or to the guardians, as those sent by him to avenge the wicked and to praise the pious."
(4) Also, the right of the sword has been from the beginning of the world. For when Cain slew his brother Abel, he was so afraid that he would be killed again, that God also put a special prohibition on it and lifted the sword for his sake, and no one should kill him; which fear he would not have had, if he had not seen and heard from Adam that murderers should be killed. After the flood, God has again established and confirmed this with express words, since he says, Gen. 9, 6: "Whoever sheds the blood of man, his blood shall be shed again by man." This may not be understood as a plague and punishment from God on the murderers, for many murderers remain alive through repentance or favor and die without a sword; but it is said of the right of the sword that a murderer is guilty of death, and that he should rightly be put to death by the sword. Whether the right prevents or the
sword would fail, that the murderer would die a natural death, therefore the Scripture is not wrong in saying: "Whoever sheds man's blood, by man shall his blood be shed"; for it is man's fault or merit that such right, commanded by God, is not executed; as also other God's commandments are transgressed.
5 Then it is also confirmed by the law of Moses, Ex 21:24: "Whosoever killeth any man wilfully, thou shalt pluck him from mine altar to be slain." And there again, v. 24, 25: "A body for a body, an eye for an eye, a tooth for a tooth, a foot for a foot, a hand for a hand, a wound for a wound, a bruise for a bruise." Christ also confirmed this when he said to Peter in the garden: "Whoever takes the sword shall perish by the sword," Matth. 26, 52, which is also to be understood in the same way as Gen. 9, 6: "Whoever sheds human blood" etc. And without a doubt Christ points to this word and wants to introduce and confirm the same saying. John the Baptist also taught in this way; when the soldiers asked him what they should do, he said: "Do neither violence nor injustice to anyone, and be content with your honor." If the sword were not a divine estate, he would have to give them up, for he would have to make the people perfect and instruct them in Christianity. So that it is certain and clear enough how it is God's will to use the secular sword and justice for the punishment of the wicked and for the protection of the pious.
006 Now the other thing that is mightily contrary to this is that Christ saith, Matt. 5:38, 39: "Ye have heard that it was said of the former, An eye for an eye, and a tooth for a tooth. But I say unto you, Resist no evil: but if any man smite thee on the right cheek, turn to him the other also; and whosoever will righteously take thy skirt, let him have thy coat also. And whosoever shall compel thee to go a mile, go with him two miles." Item Paul, Rom. 12, 19: "My beloved, do not protect yourselves, but give place to God's wrath, for it is written: vengeance is mine,
I will repay, says the Lord." Item, Matth. 5, 44: "Love your enemies, do good to those who hate you". And 1 Petr. 3, 9: "Let no one repay evil with evil, nor evil with evil" etc. These and similar sayings are ever harsh, as if the Christians in the New Testament should not have a worldly sword.
(7) Hence the sophists also say that Christ abolished the Mosaic law with it; and from such commandments they make counsels for the perfect, and divide the Christian doctrine and state into two parts. One they call the perfect, to whom they assign such counsels; the other the imperfect, to whom they assign the commandments. And they do this out of their own iniquity and pride, without any foundation in Scripture, not seeing that in the same place Christ gives his teaching so severely that he does not want even the smallest thing to be dissolved, and condemns to hell those who do not love their enemies. Therefore we must speak differently, so that Christ's words remain common to everyone, perfect or imperfect. For perfection and imperfection do not stand in works, nor do they make a special outward rank among Christians; but stand in the heart, in faith and love, that he who believes and loves more is perfect, whether outwardly he be man or woman, prince or peasant, monk or layman. For love and faith make no sect nor distinction outwardly.
Third, here we must divide Adam's children and all men into two parts: the first to the kingdom of God; the others to the kingdom of the world. Those who belong to the kingdom of God are all orthodox believers in Christ and under Christ. For Christ is King and Lord of the kingdom of God, as the second Psalm says, v. 6, and all the Scriptures; and he also came to begin the kingdom of God and to establish it in the world. Therefore he also speaks before Pilate, Joh. 18, 36. 37.: "My kingdom is not of the world, but he who is of the truth hears my voice"; and always in the gospel he refers to the kingdom of God and says, Matth. 3, 2.: "Correct yourselves, the kingdom of God has come." Item, Matth. 6, 33.: "Seek ye first the kingdom of God, and of the
righteousness." And also calls the gospel a gospel of the kingdom of God because it teaches, governs and contains the kingdom of God.
(9) Now, behold, these people have no need of temporal sword or law. And if all the world were true Christians, that is, true believers, no prince, king, lord, sword or law would be necessary or useful. For why should they, since they have the Holy Spirit in their hearts, who teaches them and makes them do wrong to no one, love everyone, suffer wrong from everyone gladly and cheerfully, even death? Where there is unrighteousness and righteousness, there is no need for quarreling, strife, judgment, punishment, justice or sword. Therefore it is impossible that among the Christians sword and law should be found to work; since they do much more of themselves than all rights and doctrines can demand. Just as Paul says, 1 Tim. 1, 9: "No law is given to the righteous, but to the unrighteous".
10 Why is this? Because the righteous does everything and more on his own behalf than all rights demand. But the unrighteous do nothing right; therefore they need the law to teach them, to compel them, and to urge them to do well. A good tree needs neither doctrine nor law to bear good fruit; but its nature gives it to bear without all law and doctrine, as is its kind. For it would be a foolish man to make a book full of laws and judgments for an apple tree, as it should bear apples and not thorns, if it did the same better of its own kind than all books can describe and command it. So all Christians are characterized by the Spirit and faith to do well and right more than they can be taught by all laws, and do not need law or justice for themselves.
(11) Then you say: Why then has God given so many laws to all men, and Christ also taught many to do in the gospel? I have written much about this in the Postil and elsewhere. Now in the shortest terms Paul says, "the law was given for the sake of the unrighteous," 1 Tim. 1:9, that is, that those who are not Christians are outwardly compelled by the law from evil deeds.
as we shall hear hereafter. But since no man is Christian or pious by nature, but all are sinners and wicked, God forbids them all by the law, that they may not practice their wickedness outwardly with works according to their will. In addition, St. Paul gives the law another office, Rom. 7, 7. and Gal. 3, 20. that it teaches to recognize sin; so that it humbles man to the grace and faith of Christ. So does Christ, Matth. 5, 39, when he teaches "one should not resist evil", so that he explains the law and teaches how a right Christian should and must be skillful; as we will hear further.
In the fourth place, all who are not Christians belong to the kingdom of the world or under the law. For though few believe, and the less part keep themselves after the Christian manner, that they resist not evil; yea, that they do not themselves evil, God hath given them another rule besides the Christian estate and God's kingdom, and hath cast them under the sword, that though they would, yet they cannot do their wickedness; and though they do, yet they cannot do it without fear, nor with peace and happiness. Just as a wild, evil animal is restrained with chains and bands, so that it cannot bite or tear after its own kind, even though it would like to do so; but a tame, wild animal does not need this, but is still harmless without chains and bands. For if this were not the case, since all the world is evil and there is scarcely a true Christian among thousands, one would devour the other, so that no one would be able to raise his wife and child, feed himself and serve God, so that the world would become desolate. Therefore, God has ordained two regiments: the spiritual, which makes Christians and godly people through the Holy Spirit under Christ; and the worldly, which prevents the unbelievers and the wicked, so that they must keep peace outwardly and be quiet without giving thanks. Thus St. Paul interprets the worldly sword, Rom. 13:3, saying, "Let not good works be feared, but evil works." And Peter speaks, 2 Ep. 2, 14. "Let it be given for vengeance upon the wicked."
(13) Therefore, if anyone would rule the world according to the gospel and do all worldly things, he must do so.
To abolish law and sword, and pretend that they are all baptized and Christians, among whom the gospel will have neither law nor sword, nor is it necessary; dear, guess what he would do? He would unbind and unchain the wild, evil beasts, so that they would tear and bite everyone, and then pretend that they were fine, tame, and sick little beasts; but I would feel it well in my wounds. So the wicked would abuse the evangelical freedom under the Christian name, do their debauchery and say that they are Christians and not subject to any law or sword, as some are already raving and fooling.
(14) To them it should be said, "Yes, of course it is true that Christians are not subject to law or the sword for their own sake, nor do they need to be; but see to it and make the world full of true Christians before you rule it Christianly and evangelically; but you will never do that. For the world and the multitude is and remains unchristian, though they are all baptized and called Christians. But Christians, as they say, dwell far from one another. Therefore it is not fitting in the world that a Christian rule should be common over all the world, nor over a country or a great multitude; for the wicked are always much more than the pious. Therefore to subdue a whole country or the world with the gospel is just like a shepherd putting wolves, lions, eagles and sheep together in a stable and letting each one go freely among the others, saying: "Feed yourselves and be pious and peaceful among yourselves; the stable is open, you have enough pasture, you must not fear dogs and clubs. Here the sheep would keep peace and let themselves graze and rule peacefully; but they would not live long, nor would any animal remain before the other.
(15) Therefore these two regiments must be diligently separated, and both must remain: one that makes godly, and the other that makes outward peace and prevents evil works; neither is sufficient in the world without the other. For without Christ's spiritual rule, no one can become righteous before God through worldly rule. So Christ's
Regiment is not over all men, but always least of all Christians, and are in the midst of unbelievers. Wherever worldly rule or law alone reigns, there must be hypocrisy, even if it were God's commandments themselves. For without the Holy Spirit in the heart, no one becomes truly devout, however fine his works may be. But where the spiritual rule alone reigns over land and people, there the bridle is loosed from wickedness, and room is given to all wickedness; for the common world cannot accept it, nor understand it.
(16) Now you see where Christ's words look, which we have just told you from Matthew 5:39, that Christians should not be righteous, nor have the worldly sword among them. In fact, he says this only to his dear Christians, who accept it on their own and act accordingly; they do not make counsels out of it, like the sophists, but are in their hearts so formed by the Spirit that they do no evil to anyone and willingly suffer evil from everyone. Now if all the world were Christians, they would all accept these words and do so. But now that they are unbelievers, these words do not concern them, nor do they do so; but they belong under the other rule, for the unbelievers are outwardly compelled and urged to peace and good.
(17) For this reason Christ did not wield a sword, nor did he use one in his kingdom, for he is king over Christians and rules without law, but only by his Holy Spirit. And though he confirmed the sword, he did not use it, for it does not serve his kingdom, since all the pious are within. Therefore David did not have to build the temple in former times because he had shed much blood and wielded the sword; not that he had done wrong in it, but that he could not be Christ's figure (model), who should have his peaceful kingdom without a sword; but Solomon must do it, that is, in German Friederich or peaceable, who had a peaceful kingdom, so that the right peaceful kingdom of Christ, the right Frederick or Solomon, could be signified. Item, in the whole construction of the temple no iron was ever heard, says the text 1 Kings 6:7, all because Christ was without compulsion and urge, without
Laws and sword should have a voluntary people.
18. this is what the prophets mean, Ps. 110, 3.: "Your people will be the volunteers"; and Isa. 11, 9.: "They will not kill nor harm on all my holy mountain." And Isa. 2, 4: "They will turn their swords into plowshares and their spears into pruning hooks, and no one will pick up a sword against another, and will no longer be obliged to fight" etc. Whoever would draw these and similar sayings as far as Christ's name is mentioned, would completely pervert the Scriptures; but they are said only by true Christians, who certainly do so among themselves.
19. to the fifth. Here you speak: Since Christians have no need of the secular sword or law, why does St. Paul, Rom. 13:1, say to all Christians, "Let all souls be subject to authority and rulership"; and St. Peter, 1 Ep. 2:13, "Be subject to all human order," etc. as stated above? Answer: Now I have said that Christians have no need of law or sword among themselves and for themselves, for they have no need or use of them. But because a true Christian does not live and serve himself on earth, but his neighbor, he also does in the way of his spirit that which he does not need, but which is useful and necessary to his neighbor. But since the sword is a great necessary benefit to all the world, that peace may be preserved, sin punished, and the wicked increased, he most willingly places himself under the sword's rule, gives lap, honors the authorities, serves, helps, and does everything he can that is conducive to violence, so that it may be preserved in pregnancy and with honor and fear; although he has no need of it for himself, nor is he in need of it; for he looks to what is useful and good for others, as Paul teaches in Romans 13:7. 13:7; just as he does all other works of love of which he has no need. For he does not visit the sick so that he himself may be healed; he feeds no one so that he himself may need food; so he does not serve the authorities so that he may need them, but others so that they may be protected and the wicked may not become worse.
For it does him no harm, and such service does him no harm, and yet brings great benefit to the world. And if he did not do it, he would not do it as a Christian, and would do it against love; he would also set an evil example to others, who would not suffer the same kind of authority, even if they were unbelievers; so that the gospel would be disgraced, as if it taught idleness, and would make obstinate people who were of no use to anyone, nor would they want to be of service, even though it makes a Christian everyone's servant. So Christ gave the interest, Matt. 17:27, so that he would not offend them, if he had no need of it.
(20) So you also see in the words of Christ, shown above in Matt. 5:39, that he teaches how Christians should not have a worldly sword or law among themselves. But he does not declare that one should serve and be subject to those who have worldly sword and law; but rather, because you do not need nor have it, you should serve those who are not as high as you and still need it. If thou needest not that thine enemy be punished, but thy neighbor that is sick needeth it: thou shalt help him, that he may have peace, and that his enemy may be controlled: which may not be, but the power and authority shall be preserved in honor and fear. Christ does not say, "Thou shalt not serve authority nor be subject to it," but, "Thou shalt not resist evil," as if to say, "Hold thyself in such a way that thou mayest suffer all things, so that thou mayest not need authority to help and serve, be useful or necessary to thee; but again, that thou mayest help, serve, be useful and necessary to it. I will have thee higher, and far too noble, than that thou shouldest need her; but she shall need thee.
(21) Sixthly, thou askest, Whether a Christian also may wield the temporal sword, and punish the wicked, because Christ's words are so hard and bright, thou shalt not resist evil, that the sophists must make a council of it? Answer: You have now heard two things. One, that among Christians the sword cannot be; therefore you cannot wield it over and among Christians who have no need of it. Therefore you have to work with the
Ask the rest of the crowd who are not Christians if you can use your sword there in a Christian way. There is the other part, that you owe it to the sword to serve and should promote it with whatever you can, be it with body, goods, honor and soul. For it is a work of which you have no need, but which is wholly useful and necessary to all the world and to your neighbor. Therefore, if you see that there is a lack of executioners, beadles, judges, lords and princes, and if you find yourself skilled, you should offer yourself for it and advertise for it, so that the necessary authority will not be despised and weakened or perish; for the world cannot and may not do without it. Cause, for in that case you would go about completely in foreign service and works, which would not benefit you or your good or honor, but only your neighbor and others, and would not do it in the opinion that you wanted to avenge yourself or give evil for evil, but for the good of your neighbor and for the preservation of the protection and peace of others. For thou for thyself holdest fast to the gospel, and keepest the word of Christ, that thou sufferest another's cheek gladly, and letest thy coat go to thy skirt, if it concernest thee and thy cause.
(22) So then, the two go well together, that you may be content with God's kingdom and the kingdom of the world, both outwardly and inwardly; you may suffer evil and injustice at the same time, yet punish evil and injustice; you may not resist evil, yet resist it. For with the one you look at yourself and at your own; with the other at your neighbor and at your own. In yourself and in your own you keep to the gospel and suffer injustice as a right Christian for yourself; in the other and in his you keep to love and suffer no injustice for your neighbor; which the gospel does not forbid, but rather commands in other places.
In this way all the saints have wielded the sword from the beginning of the world. Adam with his descendants. This is how Abraham wielded the sword when he saved his brother's son Loth and struck the four kings, Gen. 14:14, 15, even though he was a completely evangelical man. So Samuel, the holy prophet, smote Agag the king, 1 Sam. 15:33, and Elijah the prophets.
Thus Moses, Joshua, the children of Israel, Samson, David and all the kings and princes of the Old Testament; item, Daniel and his companions, Ananias, Asarias and Misael, in Babylon; item, Joseph in Egypt, and so on.
(24) But if any man would pretend that the Old Testament is abolished and no longer valid, and therefore such examples cannot be given to Christians, I answer, It is not so. For St. Paul, 1 Cor. 10:3, 4, says: "They have eaten the same spiritual food and drunk the same drink of the rock that is Christ, as we do"; that is, they have had the same spirit and faith in Christ that we have, and have been Christians just as we are; therefore, what they have done rightly, all Christians have done rightly from the beginning of the world to the end. For time and outward change separate nothing among Christians. Nor is it true that the Old Testament has been abrogated so that one does not have to keep it, or does wrong whoever keeps it, as St. Jerome and many others have stumbled; but it has been abrogated so that it is free to do and not to do, and is no longer necessary for souls to lose, as it was then. For Paul says, 1 Cor. 7:19, Gal. 6, "that neither foreskin nor circumcision is anything, but a new creature in Christ." That is, it is not a sin to have foreskin, as the Jews thought, nor is it a sin to be circumcised, as the Gentiles thought. So it is with all the other things of the Old Testament, that it is not wrong for anyone not to do them, nor wrong for anyone to do them, but everything is free and good to do and not to do. Yes, where it would be useful or necessary for the neighbor's salvation, they would all be necessary to keep; for everyone is obligated to do what is useful and necessary for his neighbor, whether Old or New Testament, whether a Jewish or Gentile thing, as Paul teaches, 1 Cor. 9, 12. For love goes through everything and over everything and only looks at what is useful and necessary for others, and does not ask whether it is old or new. So the examples of the
You are also free to follow them or not, but when you see that your neighbor is in need, love urges you to do and not to do what is necessary, which is otherwise free and unnecessary for you. Only that you do not thereby think to become pious or blessed, as the Jews measured themselves by their works; but leave this to faith, which makes you a new creature without works.
25 And that we prove it also by the New Testament, John the Baptist, Luc. 3, 14. stands here firmly, who without doubt had to testify, show and teach Christ, that is, his teaching had to be vainly New Testament and evangelical, as he should bring Christ a rightly perfect people; he confirms the office of the men of war and says: "Let them be content with their pay. If it had been unchristian to use the sword, he should have punished them for it and let both pay and sword go; or he should not have taught them the Christian state correctly. So also St. Peter, when he preached to Cornelius, Apost. 10, 34, 35, he did not let him leave his ministry, which he should have done, where it would have been a hindrance to Cornelius' Christianity. Before he was baptized, the Holy Spirit came upon him, and St. Lucas praised him as a pious man before St. Peter's sermon and did not blame him for being the captain of the men of war and the pagan emperor. What the Holy Spirit has allowed to remain and not punished Cornelius, it is reasonable that we also do not punish and allow to remain. The same example is given by the chief of the Moors, Eunuchus, Apost. 8, 39, whom Philip the Evangelist converted and baptized, and let him remain in his office and go home again, who could not have been such a mighty magistrate to the queen of the land of the Moors without a sword. The same was true of the bailiff in Cyprus, Paulus Sergius, Apost. 13, 7. 12. whom St. Paul converted and yet let remain bailiff among and over pagans. Item, so did many holy martyrs, who, obedient to the Roman pagan emperors, went into conflict among them and undoubtedly also strangled people, for the sake of peace; when one of St. Moriz, Achatius, Gereon and
of many others under the emperor Julian. Moreover, there is the bright, strong text of St. Paul, Rom. 13, 1, where he says: "Violence is ordained by God. Item: "Violence does not bear the sword in vain; it is God's servant, too good for you, an avenger on the one who does evil."
(26) Dear one, do not be so sacrilegious as to say that a Christian must not perform that which is God's very work, order and creation. Otherwise, you would also have to say that a Christian must not eat, drink, or be married, since these are also God's works and ordinances. But if it is God's work and creation, it is good, and so good that everyone can use it for Christianity and salvation, as St. Paul says, 1 Tim. 4:4: "All of God's creatures are good, and nothing to be rejected by those who believe and know the truth. Among all creatures of God you must not only leave food and drink, clothes and shoes, but also violence and subjection, protection and punishment. And Summa Summarum, because St. Paul says here, Rom. 13, 1, that "violence is God's servant," it must be used not only by the Gentiles, but by all people. What is it said, "it is God's servant," for so much: Violence is by nature of such a kind that one can serve God with it? Now it would be quite unchristian to say that there is any service which a Christian man should not or must not do, since service is not so proper to anyone as it is to Christians; and it would also be good and necessary that all princes should be true, good Christians; for the sword and violence, as a special service, are proper to Christians above all others on earth.
(27) Therefore you shall value the sword or the power, as you value the marital estate, or the work of the field, or any other craft, which God has also instituted. Just as a man can serve God in marriage, in the field or in a craft, for the benefit of others, and should serve when his neighbor needs it; so he can serve God in violence and should serve in it when his neighbor's need demands it; for they are God's servants and craftsmen, who punish evil and protect good. But that it
to leave free where it would not be necessary; just as marrying and farming are free where it would not be necessary.
28 Thus you say: Why then did not Christ and the apostles lead? Answer: Tell me, why did he not also take a wife, or become a cobbler or a tailor? If therefore any profession or ministry should not be good, which Christ himself did not practice; where would all professions and ministries remain, except the ministry of preaching, which he alone practiced? Christ led his office and profession; thus he did not reject any other profession. It was not his place to wield the sword, for he was to wield only the office by which his kingdom is governed and actually serves his kingdom. Now it does not belong to his kingdom that he be a husbandman, a shoemaker, a tailor, a laborer, a prince, an executioner or a beadle, nor does it belong to the sword or to worldly law, but only to the word and the spirit of God; with these his own are ruled inwardly. Whatever office he held at that time and still holds, always gives spirit and God's word. And in this office the apostles and all spiritual rulers had to follow him, for they have so much to do with the spiritual sword, the word of God, that they have to do their work properly, so that they have to be idle with the worldly sword and leave it to others who do not have to preach. Although it is not contrary to their position to use it, as has been said, for each one must wait for his profession and work.
29 Therefore, though Christ neither wielded nor taught the sword, yet it is enough that he neither forbade nor abolished it, but confirmed it. Just as it is enough that he did not abolish marital status, but confirmed it, even though he did not take a wife, nor did he teach anything about it. For he had to prove himself in all things with such status and work, which actually only served his kingdom; lest a cause and necessary example be taken from it, to teach and believe that God's kingdom could not exist without marriage and the sword and such outward things - for Christ's examples are necessary - when it exists only through God's Word and Spirit,
392 D- 22.78-80. Of the world's authorities. How far one owes obedience to it. W. X. 447-450. 393
which was and must be Christ's actual office, as the supreme king in the same realm. But since not all Christians have the same office, although they may have it, it is reasonable that they have another one externally, so that God may also be served.
30 From all this it follows what is the right understanding of the words of Christ, Matth. 5, 39: "You shall not resist evil" etc., namely, that a Christian should be so skilled that he suffers all evil and injustice, does not avenge himself, nor protect himself from judgment; but that he does not need worldly power and justice for himself. But for others he may and shall seek revenge, justice, protection and help and do what he is able. Therefore, the authorities shall also help and protect him, either by themselves or through the instigation of others, without his own complaint, seeking and instigation. If it does not do so, he shall be oppressed and violated and shall not resist any evil, as Christ's words read.
31 And be thou sure that this doctrine of Christ is not a counsel for the perfect, as our sophists blaspheme and lie, but a general stern commandment for all Christians; that thou mayest know how all these, especially the heathen, are under the Christian name, avenging themselves, or striving and quarreling in the courts for their goods and honor; there is nothing different, I tell thee. And turn not to the multitude and common custom: for there are few Christians upon the earth, doubt thou not: for then is the word of God somewhat different from common custom.
For here you see that Christ does not abolish the law, when he says: "You have heard that it was said to the ancients, an eye for an eye; but I say to you, you shall not resist any evil," etc., but he interprets the meaning of the law as it should be understood; as if he were to say: You Jews think it is right and well done in the sight of God, if you rightly revoke yours, and rely on the fact that Moses said, an eye for an eye etc. But I tell you that Moses gave this law for this reason, against the wicked who do not belong to God's kingdom, so that they do not avenge themselves or do evil, but by this outward
Law to be compelled. You are to refrain from doing evil, so that they may be subject to an outward law and rule; but you are to keep yourselves in such a way that you neither need nor seek such law. For though the temporal authorities must have such a law to judge unbelievers by, and though you yourselves may need it to judge others by, you must not seek or use it for yourselves or in your own cause; for you have the kingdom of heaven, therefore leave the earth to him who takes it from you.
See how Christ does not mean his words to abolish the Mosaic law or to forbid worldly authority; rather, he tells his own that they do not need it for themselves, but should leave it for the unbelievers, whom they may serve with their own right, because they are unbelievers and no one can be forced into Christianity. But that Christ's words apply only to His own is clear from the fact that He says afterwards, Matt. 5:44: "They shall love their enemies and be perfect, as their heavenly Father is perfect. But he that loveth his enemies, and is perfect, leaveth the law, and hath no need of it, to require an eye for an eye. He does not hinder the unbelievers who do not love their enemies and do not need it; he helps the wicked to keep the law, so that they do no evil.
34 Thus, I think, the word of Christ is united with the sayings that use the sword, and that the opinion is this: No Christian should use or call upon the sword for himself and his cause, but for another he may and should use and call upon it, so that wickedness may be controlled and piety protected; just as the Lord also speaks in the same place, v. 35, 37: "A Christian should not swear, but his word should be yes, yes, no, no"; that is, for himself and of his own will and desire he should not swear. But if necessity, benefit and happiness, or God's honor demands it, he should swear: then he needs to serve another with the forbidden oath, just as he needs to serve another with the forbidden sword. Just as Christ and Paul often swear to make their doctrine and testimony useful to men, so shall they swear.
and to make them credible. As one then does and may do in the covenants and agreements etc. Ps. 63, 12. speaks of this: "They are praised who swear by his name."
35 Here you ask further, whether the beadles, executioners, lawyers, advocates, and what is of the servants may also be Christians and have a blessed state? Answer: If violence and the sword are a service of God, as has been proved above, then all that must also be a service of God, which is necessary for violence to wield the sword. It must be one who catches, accuses, strangles and kills the wicked, and protects, excuses, justifies and saves the good. Therefore, if they are of the opinion that they do not seek themselves in it, but only use law and force to compel the wicked, it is without danger to them, and they may use it like another of another craft, and feed on it. For, as has been said, love of one's neighbor does not regard its own; neither does it regard how great or small, but how useful and necessary the works are to the neighbor or to the community.
Thou askest: How? Would I not use the sword for myself and for my cause, thinking that I was not seeking my own with it, but that the evil would be punished? Answer: Such a miracle is not impossible, but it is rare and dangerous. Where the spirit is so rich, it may well happen. For so we read of Samson, Judg. 15, 11, that he said, "I have done to them as they have done to me"; yet against this says Proverbs 24, 29: "Say not, I will do to him as he has done to me." And Cap. 20, 22: "Say not, I will repay him evil." For Samson was required by God to afflict the Philistines and save the children of Israel. Although he took cause against them to plead his cause, he did not do it to avenge himself or to seek his own, but to serve others and to punish the Philistines. But no one will follow this example unless he is a true Christian and full of the spirit. Where reason also wants to do so, it will pretend that it does not want to seek its own; but it will be in the
The reason for this is that it is wrong, because without grace it is not possible. Therefore, become like Samson beforehand, and you too can do like Samson.
Part II.
[How far secular authority extends.]
Here we come to the main part of this sermon. For after we have learned that the temporal authorities must be on earth, and how they are to be used for Christian and blessed purposes, we must now learn how long their arm is, and how far their hand reaches, so that they do not stretch themselves too far and God reaches into his kingdom and regiment. And this is almost necessary to know; for an unbearable and horrible harm follows from it, where one gives it too much room, and also is not without harm, where it is stretched too narrow. Here it punishes too little, there it punishes too much. Although it is more tolerable that she sins on this side and punishes too little, than that she sins on the other side and punishes too much; since it is always better to let a boy live than to kill a pious man, since the world has and must have boys, but the pious have few.
First of all, it should be noted that the two parts of Adam's children, one of which is in God's kingdom under Christ, and the other in the world's kingdom under the authorities, have two different laws, as mentioned above, because every kingdom must have its laws and rights, and without law there can be neither kingdom nor government, as daily experience sufficiently shows. The worldly regime has laws that extend no further than over body and goods and what is external on earth. For God cannot and will not let anyone rule over the soul but Himself alone. Therefore, where worldly power fails to give laws to the soul, God interferes with its rule and only deceives and corrupts the souls. We want to make this clear so that it can be grasped, so that our nobles, princes and bishops will see what fools they are when they want to force people with their laws and commandments to believe this way or that.
39. if you apply a human law to the
If the soul is to believe in the way that the same person pretends to believe, then God's word is certainly not there. If God's word is not there, it is uncertain whether God will have it; for what He does not give, one cannot be certain that it will please Him; indeed, one is certain that it will not please God, for He wants to have all faith based solely and exclusively on His divine word, as He says, Matth. 16, 18: "Upon this rock I will build My church. And John 10:27, 5: "My sheep hear my voice, and know me: but they hear not the voice of strangers, but flee from them." From this it follows that worldly power forces souls to eternal death with such sacrilegious commandments; for it compels to believe such things as are rightly and certainly pleasing to God, and yet it is uncertain, even certain, that it is displeasing, because there is no clear word of God. For whoever believes that is right, which is wrong or uncertain, denies the truth, which is God Himself, and believes in the lies and errors, considers that to be right, which is wrong.
Therefore, it is a foolish thing when they command that one should believe the church, the fathers, and the councils, even though there is no word of God. Devilish apostles command such things, not the church; for the church admits nothing, knowing that it is the word of God, as St. Peter says, 1 Ep. 4, 11: "He who speaks, speaks it as the word of God. But they will not prove for a long time that the conciliar sentences are God's words. But it is much more foolish to say that the kings and princes, and the multitude believe so. Dear, we are not baptized into kings, princes, nor into the multitude, but into Christ and God Himself; neither are we called kings, princes, or multitude; we are called Christians. No one should or can command the soul, unless he knows how to show it the way to heaven. But this no man can do, but God alone. Therefore, in matters concerning the soul's salvation, nothing but God's word should be taught and accepted. Even if they are great fools, they must confess that they have no power over souls. For no human being can ever kill a soul or bring it to life, according to God.
or hell. And even if they do not want to believe us, Christ will testify strongly enough when he says, Matth. 10, 28: "Do not be afraid of those who kill the body and then have nothing to do; but fear him who, after killing the body, has the power to condemn to hell. has power to condemn to hell." I think that here the soul is clearly enough taken out of the hands of all men and placed under the power of God alone.
41 Now tell me, how much wit must the head have, which puts commandment in the place, where it has no power at all? Who would not think him nonsensical who commanded the moon to shine when it wished? How fine would it rhyme if they in Leipzig were to command us in Wittenberg, or again, we in Wittenberg were to command them in Leipzig? One would certainly give hellebore to the rulers in gratitude that they swept the brain and atoned for the cold. Our emperor and clever princes are still proceeding in this way and let themselves be led by the pope, bishops and sophists, one blind to the other, that they command their subjects to believe without God's word, as they think good, and still want to be called Christian princes, since God is before them.
Moreover, it may be understood that any authority should and may act only when it can see, know, judge, judge, change and change; for what kind of judge would I be if I were to judge blindly the things which I neither hear nor see? Now tell me, how can a man see, know, judge, judge and change hearts? For this is reserved for God alone, as Ps. 7:10 says: "God searches hearts and kidneys." Item, v. 9: "The Lord is judge of men." And Apost. 15, 8.: "God is a searcher of hearts." And Jer. 17, 9. 10.: "Wicked and unsearchable is the human heart, who can search it? I, the Lord, who search the hearts and kidneys.'" A court should and must be quite certain if it is to judge, and have everything in the bright light. But the soul's thoughts and senses can be revealed to no one but God; therefore it is futile and impossible to command or force anyone to believe this way or that. It is
If another handle is used, force will not do it. And I am surprised at the great fools; since they themselves all say: De occultis non judicat Ecclesia, "the church does not judge secret things. If then the church, by her spiritual rule, governs only public things, how does the nonsensical secular power subject itself to judge and rule such secret, spiritual, hidden things as faith is?
(43) It is also every man's own danger how he believes, and he must see for himself that he believes aright. For as little as another can go to hell or heaven for me, so little can he believe or not believe for me; and as little can he open or close heaven or hell for me, so little can he make me believe or not believe. Since it is up to each person's conscience how he believes or does not believe, and so that the worldly authority is not harmed, it should also be satisfied and wait for its thing, and let believe in such a way as one can and wants, and not force anyone by force. For it is a free work around the faith, to which one can force nobody. Yes, it is a divine work in the spirit, let alone that it should force and create external force. Therefore the common saying is taken, which Augustine also has: No one can or should be forced to believe.
44 The blind, wretched people do not see how futile and impossible they are. For no matter how hard they command and how nearly they rage, they can never push people further than to follow them with their mouths and hands; they may not force their hearts if they tear themselves apart. For true is the saying: Thoughts are free of duty. What is it then that they want to force people to believe in their hearts and see that it is impossible? They force their weak consciences to lie, deny and say other things than they believe in their hearts, and thus burden themselves with horrible foreign sins. For all the lies and false confessions that such weak consciences do are against the one who forces them. It
would ever be much easier, though their subjects err, that they should make them err badly, than that they should urge them to lie and say otherwise than they have in their hearts; nor is it right that one should ward off evil with anger.
45. But do you want to know why God decrees that the worldly princes must start so horribly? I will tell you. God has given them a wrong mind and wants to make an end with them, just like with the spiritual nobles. For my ungracious lords, pope and bishops, should be bishops and preach God's word; they leave that and have become worldly princes, and rule with laws that only concern body and goods. Fine they have it the other way round: inwardly they should rule the souls by God's word; so they rule by heart castles, cities, country and people and torture the souls with unspeakable murder.
So also the worldly lords should. They rule the land and the people externally; they leave that alone. They can do no more than toil and scrape, to set one inch upon another, one interest upon another; to let out a bear here, a wolf there, to let no justice, fidelity nor truth be found with them, and act as if robbers and knaves were too much, and their worldly rule lies as low as the rule of the spiritual tyrants. For this reason God also reverses their mind, so that they go contrary and want to rule spiritually over souls, just as those want to rule worldly, so that they may confidently load upon themselves foreign sin, God's and all men's hatred, until they go to pieces with bishops, priests and monks, one knave with another; and then blame all this on the gospel and, instead of their confession, blaspheme God and say, "Our preaching has brought this about. Which their perverse wickedness deserved and still deserves without ceasing, as the Romans also did when they were destroyed. See, there you have the counsel of God over the great men. But they shall not believe it, lest such earnest counsel of God be hindered by their repentance.
47 Thus you say: Did Paul not say, Rom. 13:1: "Every soul shall be given to the
To be subject to authority and authority to authority." And Peter says, 1 Pet. 2, 13, "we are to be subject to all human order." Answer: You are right, for these sayings serve me. St. Paul speaks of authority and power. Now you have heard that no one can have power over the soul except God. So St. Paul must ever be able to say of no obedience, because there can be authority. From this it follows that he does not speak of faith, that worldly power should not have to command faith; but of external goods, to order and govern them on earth. This also his words give clearly and plainly, since he puts both, power and obedience, in the goal, and says, Rom. 13:7: "Give to every man his own; bosom, which is the bosom; inch, which is the inch; honor, which is the honor; fear, which is the fear." Behold, worldly obedience and authority is only over the bosom, the customs, the honor, the fear, externally. Item, when he speaks, v. 4: "The power is not to fear the good works, but the evil works", he again restricts the power, that it is not to master faith or God's word, but evil works.
48 This is also what St. Peter wants when he says, v. 13, "human order. Now human order cannot extend to heaven and over the soul, but only on earth, to the outward walk of men among themselves, since men can see, recognize, judge, judge, punish and save. All this Christ Himself has also finely distinguished and summarized, when He says, Matth. 22, 21: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." Now if imperial power extended into God's kingdom and power and was not special, he should not have distinguished it in this way. For, as has been said, the soul is not under the emperor's power; he can neither teach it nor guide it, neither kill it nor bring it to life, neither bind it nor loosen it, neither judge it nor pass judgment on it, neither keep it nor let it be kept, which would have to be the case if he had power to command it and lay down law over it; but over body, goods and honor he can certainly do such things, for these are under his power.
49. all this was also written by David long before in a short, fine saying, when he says, Ps. 115, 16: "He has given the heavens to the lord of the heavens, but the earth he has given to the children of men", that is, what is on earth and belongs to the temporal, earthly kingdom, a man has authority from God; but what belongs to heaven and the eternal kingdom, that is under the heavenly lord alone. Nor did Moses forget this when he said, Genesis 1:26: "God said, 'Let us make man to rule over the beasts of the earth, over the fish of the sea, over the birds of the air'"; there only external rule is assigned to man. And Summa this is the opinion, as St. Peter speaks, Apost. 5, 29: "One must obey God more than men"; so that he also clearly sets a goal for worldly power. For if one had to obey everything that worldly power wanted, then it would be said in vain: One must obey God more than men.
(50) Now if your prince or temporal lord commands you to hold with the pope, to believe this way or that, or commands you to do books of yours, you shall say: It is not proper for Lucifer to sit next to God; dear lord, I owe you obedience with body and goods, command me according to your authority on earth, and I will follow. But if you make me believe and do books by me, I will not obey; for then you are a tyrant and reach too high, commanding when you have neither right nor authority etc. If he takes away your goods and punishes such disobedience, blessed are you, and thank God that you are worthy to suffer for the sake of God's word. Let the fool rage, he will find his judge. For I tell you, if you do not contradict him and give him room to take away your faith or books, you have truly denied God. So that I give an example of it: In Meissen, Bavaria and in the Mark and other places, the tyrants have issued a commandment that the New Testaments are to be handed over to the offices. Here their subjects shall do so, not one leaf, not one letter shall they hand over in case of loss.
their salvation. For whoever does so delivers Christ into the hands of Herod, for they act as Christ-killers, like Herod. But this they shall suffer, whether they be run through the houses, and taken by force, whether it be books or goods. Evil shall not be resisted, but suffered; but it shall not be approved, nor served, nor followed, nor obeyed with a kick or with a finger. For such tyrants act as worldly princes should, they are worldly princes; but the world is God's enemy, therefore they must also do what is contrary to God, even to the world; so that they do not become dishonorable, but remain worldly princes. Therefore, do not be surprised if they rage and rage against the gospel; they must do enough for their title and name.
(51) And know that from the beginning of the world it is a rare bird for a wise prince; much more rare for a pious prince. They are generally the greatest fools or the worst of all boys on earth; therefore one must always take care of the worst with them and expect little good from them, especially in divine matters that concern the salvation of souls. For they are God's masters and executioners, and His divine wrath uses them to punish the wicked and to keep external peace. It is a great Lord, our God, therefore he must also have such noble, highborn, rich executioners and beadles, and wants them to have wealth, honor and fear from everyone's sufficiency and quantity.
It pleases his divine will that we call his executioners gracious lords, fall at their feet and be subjects with all humility, provided they do not extend their craft too far, that they want to become shepherds of executioners. If a prince is found to be wise, pious or a Christian, this is one of the great wonders and the most sacred sign of divine grace over the same land. For after the common course it goes according to the saying Isa. 3, 4: "I will give them children to be princes, and mouths shall be their lords." And Hosea 13:11: "I will give thee a king out of wrath, and will take him away with disgrace." The world is too wicked and not worthy of much wisdom and piety.
Princes should have: Frogs must have storks.
(53) Then you say again: Yes, temporal authority does not force to believe, but only outwardly prevents one from seducing people with false doctrine; how else can one prevent the heretics? Answer: This is for the bishops to do; they are commanded to do this, not the princes. For heresy can never be defended by force, it requires a different handle, and here is a different dispute and trade, than with the sword. God's word is to argue here; if that does not work, it will remain unjustified by worldly power, even if it fills the world with blood. Heresy is a spiritual thing that cannot be hewn with iron, burned with fire or drowned with water. But only the word of God can do it, as Paul says in 2 Cor. 10:4, 5: "Our weapons are not carnal, but mighty in God, to destroy every council and high place that rebels against the knowledge of God, and to bring every mind into captivity to the service of Christ.
There is no greater strength of faith and heresy than when one acts against it by mere force without God's word. For it is considered certain that such force is not right and acts contrary to law, because it proceeds without God's word and otherwise does not know how to help itself except by sheer force, as unreasonable animals do. For even in worldly matters one cannot proceed by force, unless the wrong has first been overcome by right: how much more impossible is it to act by force without right and God's word in these high spiritual matters?
55 Therefore, see how his wise nobles are to me; they want to expel heresy and do not attack anything, because that they only strengthen the adversary, make themselves suspicious and justify those. Dear, if you want to drive out heresy, you must take hold of it by tearing it out of your heart first and foremost, and by turning it away thoroughly with your will; you will not accomplish this by force, but only strengthen it. What good will it do you if you strengthen heresy in the heart and only weaken it in the tongue by heart and urge lies?
But the Word of God enlightens the hearts, and with it all heresies and errors fall from their hearts.
56) The prophet Isaiah proclaimed about this destruction of heresy, Cap. 11, 4. and said: "He will strike the earth with the rod of his mouth and kill the wicked with the spirit of his lips. You see that it is through the mouth that the wicked is killed and converted. Summa Summarum: Such princes and tyrants do not know that to contend against heresy is to contend against the devil, who possesses the hearts with error, as Paul says, Eph. 6:12: "We have not to contend with flesh and blood, but with spiritual wickedness, with the princes that rule this darkness" etc. Therefore, as long as one does not cast off the devil and chase him from the heart, it is just the same to him if I kill his vessels with sword or fire, as if I fight against the lightning with a straw. All this was abundantly testified by Job, Cap. 41, 18, where he says how the devil respects iron like straw and fears no violence on earth. It can also be seen in experience. For even though all Jews and heretics were burned by force, no one was or is overcome or converted by it.
But such a world shall have such princes, that no part of his office shall ever wait. The bishops shall leave the word of God and not rule the soul with it, but shall command the worldly rulers to rule there with the sword. Again, the worldly rulers are to let usury, robbery, adultery, murder and other evil works go on and do them themselves, then let the bishops punish them with letters of excommunication; and thus turn the shoe finely around, rule the soul with iron and the body with letters, so that worldly rulers rule spiritually and spiritual rulers worldly. What else does the devil have to do on earth, but that he can fool around with his people? What else can the devil do on earth but to juggle with his people and play carnival games? These are our Christian princes who defend the faith and eat the Turk. Yes, of course, his companions, in whom we can trust; they will achieve something with their cleverness, namely, that they will cut off the neck of the Turkish people.
and bring misery and hardship to the country and its people.
58. but I would faithfully advise the blinded people to beware of a little saying that is written in the 107th Psalm v. 40: Effundit contemptum super Principes (i.e. he pours contempt on the princes). I swear to you by God, if you allow this little saying to come upon you, you will be lost, even if each of you is as powerful as the Turk, and your snorting and raving will not help you. A large part of you has already been attacked, for there are very few princes who are not taken for fools or knaves. This makes them prove themselves, and the common man becomes intelligent, and the plague of the princes, which is called contemptum (contempt of God), goes down mightily among the rabble and the common man; and I fear that they will not be able to resist it, because the princes will present themselves as princes and begin to rule again with reason and cleanliness.
We will not, we cannot, we do not want to suffer your tyranny and willfulness for a long time. Dear princes and lords, know how to judge yourselves, God will have it no longer. It is no longer a world as it was before, when you hunted and drove people like game. Therefore, leave your iniquity and violence, and think that you are acting justly, and let God's word have its way, which it wants, must and should have, and you will not resist it. If there is heresy, overcome it with God's word, as is fitting. But if you are going to do a lot of swordplay, see to it that no one comes to tell you to take it, not in God's name.
60 But would you like to say: Since there is to be no secular sword among Christians, how then will they be governed outwardly? There must remain authority also among the Christians. Answer: There should not and cannot be any authority among Christians, but each one is at the same time subject to the other; as Paul says, Rom. 12:10, 16: "Let each one hold the other his ruler." And Peter, 1 Ep. 1, 5: "Be all of you subjects one of another." This is what
Also Christ, Luc. 14, 8: "When you are invited to the wedding, sit down at the very bottom". There is no ruler among Christians, except Christ Himself alone. And what kind of authority can there be, since they are all equal and have the same right, power, property and honor; in addition, no one desires to be another's superior, but each wants to be another's inferior? Where there are such people, no authority could be established, even if one would like to do so, because nature and the kind do not suffer it. It is impossible to have a supreme authority, since no one wants to be supreme nor can be. But where there are no such people, there are no true Christians.
(61) What then are the priests and bishops? Answer: Their government is not an authority or power, but a service and office; for they are not higher or better than other Christians. Therefore, they are not to lay down any law or commandment over others without their will and permission, but their rule is nothing else than to carry out God's word, so that Christians may lead and overcome heresy. For, as it has been said, Christians cannot be governed by any means without the Word of God alone. For Christians must be governed by faith, not by outward works. Faith cannot come by any word of man, but only by the Word of God, as St. Paul says, Rom. 10:17: "Faith comes by hearing, but hearing comes by the Word of God." Those who do not believe are not Christians, they do not belong under Christ's kingdom, but under the worldly kingdom, that they may be forced and ruled by the sword and external regiment. The Christians do all good by themselves without constraint, and have enough for themselves in God's word alone. But I have otherwise written often and much about this.
Part III.
Now it is time, after we know how far worldly power extends, for a prince to send himself into it, for the sake of those who would also like to be Christian princes and lords and also think of coming into that life, of whom there are very few. For Christ himself describes
the manner of the worldly princes, Luc. 22, 25. where he says: "The worldly princes rule, and those who are the rulers rule by force." For they do not mean otherwise, if they are born rulers or chosen rulers, they have a right to have them serve them and rule by force.
(63) Therefore, whoever wants to be a Christian prince must truly give up the opinion that he wants to rule and use force. For cursed and damned is all life that is lived and sought for its own benefit and good. Cursed are all works that do not walk in love. But then they walk in love, if they are not directed to their own pleasure, benefit, honor, leisureliness and salvation, but to the benefit, honor and salvation of others with all their heart.
(64) Therefore I will not speak here of temporal affairs and the laws of the authorities, for that is a wide matter, and there are too many books of law. However, if a prince himself is not wiser than his lawyers, and understands nothing but law books, he will certainly rule according to the saying, Proverbs 28:16: "A prince who lacks wisdom will oppress much with injustice. For however good and just the rights are, they all have an exception, 'that they cannot do against necessity. For this reason a prince must have justice as firmly in his hand as the sword, and measure with his own reason when and where justice is to be used or alleviated according to severity, so that reason may always rule over all justice and remain the supreme right and master of all justice. Just as a householder, although he sets a certain time and measure of work and food over his servants and children, he must nevertheless keep such statutes in his power that he may change or abate them if his servants become ill, imprisoned, detained, deceived, or otherwise prevented, and must not be strict with the sick as with the healthy. I say this so that one does not think that it is enough and delicious if one follows the written law or jurists' rulings. There is more to it than that.
(65) How then shall a prince do when he has
is not so wise and must be governed by lawyers and law books? Answer: That is why I have said that the princely state is a dangerous state; and where he himself is not so wise that he himself governs both his law and his counsels, then it goes according to the saying of Solomon, Ecclesiastes 10:16: "Woe to the land that has a child for a prince." Solomon also recognized this, therefore he despaired of all the right that Moses had prescribed for him through God, and of all his princes and rulers, and turned to God Himself and asked Him for a wise heart to govern the people, 1 Kings 3:9.
According to the example, a prince must also proceed with fear and rely neither on dead books nor on living heads, but only on God, lie in his ears and ask for the right understanding of all books and masters to govern his subjects wisely. Therefore I know no right to prescribe to a prince, but will only instruct his heart how it should be minded and skillful in all rights, counsels, judgments and dealings, so that, if he thus abides, God will surely give him that he may well and divinely execute all rights, counsels and dealings.
First of all, he must look at his subjects and send his heart to them. He does this, however, when he directs all his mind to be useful and serviceable to them; and does not think, "The land and the people are mine, I will do as I please," but rather, "I am of the land and the people: I am of the land and of the people, I shall do it as it is useful and good for them; I shall not seek how I may be exalted and rule, but how they may be protected and defended with good peace; and I shall form Christ in his eyes, and thus say, Behold, Christ, the chief prince, is come and hath served me; not seeking how he might have power, good, and honor in me, but only looking upon my need, and turning all to it, that I might have power, good, and honor in him and through him. I will do the same; I will not seek my own interests in my subjects, but theirs, and I will serve them with my office, protect them, interrogate them and defend them, and only govern them so that they may have good and benefit.
of it, and not I. So that a prince in his heart may renounce his power and authority and take care of the needs of his subjects and act in them as if they were his own needs. For this is what Christ has done for us, and these are really the works of Christian love.
68 You say then: Who then would be prince? With him the princely state would be the most miserable on earth, since there is much toil, work and unpleasure in it. Where then would the princely pleasures remain, with dancing, hunting, running, playing, and all such worldly pleasures? I answer: We do not teach now how a worldly prince should live, but how a worldly prince should be a Christian, so that he may also go to heaven. Who does not know that a prince is a wild beast in heaven? I am not saying that I hope worldly princes will accept it, but whether there is anyone who would also like to be a Christian and know how he should proceed. For I am well assured that God's word will not be guided nor bent by princes, but princes must be guided by it.
(69) It is enough for me to say that it is not impossible for a prince to be a Christian, although it is rare and difficult. For if they were so disposed that their dancing, hunting and running were without harm to their subjects, and otherwise let their office go against them in love, God would not be so hard that he should not grant them dancing and hunting and running. But they would learn for themselves, if they were to maintain and care for their subjects according to their office, that many a lovely dance, hunting, running and playing would have to be omitted.
(70) And another thing, that he take heed to the great men, to his counsellors, and so hold himself against them, that he despise no man, neither trust any man to trust all in them: for God can suffer neither of them. He once spoke through an ass, Numbers 22:28, therefore no man is to be despised, how small he is. Again, He caused the highest angel to fall from heaven, Revelation 12:9, therefore no man is to be trusted, no matter how wise, holy or great he may be; but one should
Hear and wait for each one through whom God will speak and work. For this is the greatest harm in the courts of lords, where a prince gives his mind captive to great merchants and flatterers, and lets his watch stand. Since it does not concern a man when a prince is absent and foolish, but country and people must bear such fools.
(71) Therefore let a prince trust his mighty men and let them work, and yet let him keep the bridle in his hand, and not be secure, nor sleep, but watch, and prepare the land, as Jehoshaphat did, 2 Chron. 19:6 ff, and see how to rule and judge in every place; and he shall know for himself how no man ought to be wholly trusted. For thou shalt not think that any other man will deal with thee and thy country so severely as thou, unless he be full of the spirit and a good Christian; a natural man doth not. Since you do not know whether he is a Christian or how long he will remain one, you cannot safely rely on him.
(72) And beware most of all of those who say, 'O merciful Lord, do you not trust me more than this, Your Grace? Who wants to serve Ew. graces? etc. For he is certainly not pure, and wants to be lord of the land, and make you a mule. For if he were a righteous Christian and pious, he would gladly have you not trust him, and would therefore praise and love you that you look so closely at him. For as he acts divinely, so he wills and is able to suffer that his deeds may be seen before you and before everyone; as Christ says, John 3:21: "He that doeth good cometh to the light, that his works may be seen, for they are done in God." But he wants to blind your eyes and act in darkness, as Christ also says there, v. 20: "He who does evil shuns the light, so that his works will not be punished." Therefore beware of him, and if he murmurs, say: "Dear, I do you no wrong; God does not want me to trust in myself or in any man; be angry with him even because he wants such things, or because he has not made you more than a man. Even if you were an angel, because Lucifer is a man
I did not want to trust you completely either, because God alone is to be trusted.
73) Let no prince think that he will be better off than David, who is the example of all princes, who had such wise counsel, called Ahitophel, that the text says, 2 Sam. 16:23, "what Ahitophel said was as much valid as if he had asked God himself. Nor did he fall and come so low that he wanted to betray, strangle and destroy David, his own lord, Cap. 17, 1. ff., and David had to learn at that time how not to trust in any man. Why do you think that God has allowed such horrible examples to happen and to be written, but only to warn the princes and lords of the most dangerous misfortune that they may have, namely that they should trust no one? For it is a wretched thing indeed, where flatterers rule in the courts of lords, or the prince relies on others and gives himself captive, letting everyone do as he pleases.
Seventy-four: Sayest thou: Shall no man trust in any man, how shall he govern his country and his people? Answer: You should command and dare; but you should not trust and rely on anyone but God. You must ever entrust the offices to someone and dare with him; but trust no further than the one who may be absent, and you must continue to watch and not sleep: as a carter trusts his horses and chariots which he drives, but he does not let them drive by themselves, but holds bridle and whip in his hand and does not sleep. And remember the old proverbs, which experience has taught without a doubt and is certain: The master's eye makes the horse fat. Item: The footsteps of the Lord fertilize the field well; that is, where the Lord himself does not look in and relies on counselors and servants, it never works out right. God wants this to be so, and causes it to happen, so that the masters are forced by necessity to take care of their office themselves, as each one must take care of his profession and all creatures of their work; otherwise the masters become mastiffs and useless people, who are of no use to anyone but themselves.
412 E. 22.7VV-1V2. From worldly. How far one owes obedience to it. W. X, L73-475. 413
75 Third, that he may be careful how he deals with evildoers. Here he must be wise and prudent, so that he may punish without the destruction of others. And there is no better example than that of David, who had a captain named Joab, who did two wicked deeds and treacherously slew two pious captains, so that he richly deserved to die twice; yet he did not kill him while he was still alive, but commanded his son Solomon to do it; no doubt because he could not do it without greater harm and trouble, 1 Kings 2:5. 2:5 So must a prince punish the wicked, lest he lift up a spoon and bruise a bowl, and for the sake of a skull cause trouble to land and people, and make the land full of widows and orphans. Therefore he must not follow the robbers and iron-eaters, who incite him and provoke him to war, saying: "Shall we suffer such words and injustice? It is a bad Christian who, for the sake of a castle, puts the country to the sword.
In short, here one must keep to the saying: He who cannot see through the fingers cannot govern. Therefore let this be his rule: Where he cannot punish injustice without greater injustice, let him abandon his right, however cheaply he may. For he shall not respect his own wrong, but the wrong of others, which they must suffer for his wrong. For what have so many wives and children deserved, that they should be widows and orphans, that thou shouldest take vengeance on a useless mouth, or on an evil hand that hath hurt thee?
(77) Sayest thou then, Shall not a prince war, or his subjects follow him in battle? Answer: That is a wide-ranging question; but in the shortest possible way, to be Christian in this, I say: That no prince should war against his overlords, as the king and emperor, or otherwise his feudal lords, but let him take who takes. For the authorities are not to be resisted by force, but only with a knowledge of the truth; if they comply, it is good; if not, you are excused and suffer injustice for God's sake.
78. but if the counterpart of your equal is
or inferior to you, or foreign authority; you shall first offer him justice and peace, as Moses taught the children of Israel. If he will not, then think of your best and defend yourself with force against force; as Moses finely describes all this, Deut. 19, 10. ff. And in this you must not consider your own and how you remain lord, but your subjects, to whom you owe protection and help, so that such work may go on in love. For since your whole country is in danger, you must dare to see if God will help you, so that it will not all be destroyed. And though thou canst not prevent some widows and orphans from perishing, yet thou must prevent all from perishing and becoming widows and orphans.
79 And in this the subjects are obliged to follow, to stake body and goods on it. For in such a case, one must risk his goods and himself for the sake of the other. And in such warfare it is Christian and a work of love to confidently strangle, rob and burn the enemies, and to do everything that is harmful until they are overcome, according to the course of warfare; without being careful of sins, not to defile women and virgins, and when they have been overcome, to show mercy and peace to those who surrender and humble themselves; so that in such cases the saying goes: God helps the boldest. Just as Abraham did when he struck the four kings, Genesis 14:14-16, although he killed many of them and did not show much mercy until he overcame them. For such a case must be regarded as sent by God to sweep the land and cast out evil men.
80 How then, if a prince is wrong, is his people also obliged to follow him? Answer: No, for no one is obliged to do anything against the law; rather, one must obey God, who wants the law, more than men. 5, 29. How, if the subjects did not know whether he was right or not? Answer: Because they cannot know nor experience by possible diligence, they may follow without danger to their souls. For in such a case one must use the law of Moses, 2 Mos. 21, 13, where he writes, like a murderer who with ignorance and unwillingly kills someone, he is not right.
shall be absolved by fleeing to a free city and by the court. For whichever part is defeated here, rightly or wrongly, must take it for a punishment from God. But whoever strikes and wins in such ignorance must keep his battle as if someone fell from the roof and struck another dead, and leave the matter to God. For it counts the same with God whether he deprives you of your goods and your body through a right or a wrong master. You are his creature, and he may do with you as he pleases, if only your conscience is innocent. God also excuses King Abimelech himself, Gen 20:6, when he took Abraham's wife, not because he did right, but because he did not know that she was Abraham's wife.
In the fourth place, which is supposed to be the first of which we have spoken above, a prince should also keep himself Christian toward his God, that is, that he submits to Him with all his trust and asks for wisdom to rule well, as Solomon did, 1 Kings 3:9. But of faith and trust in God I have otherwise written so much that it is not necessary to go on here.
Therefore let us leave it here and conclude with the summa that a prince should divide himself into four places. In the first place, to God with right trust and heartfelt devotion; in the second place, to his subjects with love and Christian service; in the third place, against his councillors and rulers with fine reason and uncaptured understanding; in the fourth place, against the wrongdoers with modest seriousness and severity. In this way, his position is right inwardly and outwardly, which will please God and the people. But he must dare much envy and grief over it; the cross will soon lie on the neck of such a man.
In the end, I must also answer those who argue about restitution, i.e. about restoring unjust goods. For such a common work is a secular sword and much is written about it and many a mild sharpness is sought in it. But I will summarize it all in a nutshell and swallow up in one heap all such laws and sharp points that have been made about it;
So: No certain law can be found in this, but the law of love. First of all, if such a transaction comes before you, where one is to restore to the other; if they are both Christians, the matter is soon decided, for neither will withhold from the other what is his, and neither will demand it again. But if one is a Christian, namely, to whom it is to be restored, then it is again easy to decide, for he does not ask whether it will never be restored to him. Likewise, if he is a Christian who is to be restored, he will do so. But if one is a Christian or not a Christian, you shall judge the restitution. If the guilty party is poor and unable to make restitution, and the other is not poor, then you shall let go of the right of love and absolve the guilty party; for the other is also obligated by the right of love to make restitution and still give it to him if it is necessary. But if the guilty party is not poor, let him give back as much as he is able, be it the whole, half, third or fourth part, so that you still leave him a house, food and blankets for himself, his wife and child; for you would owe him this if you were able; much less should you take it now, because you do not need it and he cannot do without it. But if they are both unbelievers, or if one of them does not want to be judged according to the law of love, you may have them seek another judge and tell them that they are doing right against God and naturally, even though they receive the strictest severity in human law. For nature teaches, as love does, that I should do what I would have done to myself. Therefore, I cannot deny anyone the right I always have, if I myself do not wish to be so denied; but just as I would have someone else relinquish his right to me in such a case, so I should also relinquish my right.
(84) In this way, one should deal with all unjust things, whether secretly or publicly, so that love and, of course, justice always prevail. For if you judge by love, you will easily decide and judge all things without all books of law. But where you do justice out of the eyes of love and nature, you will never be able to do it in such a way that
It would please God if you ate all the law books and jurists, but they will only make you more wrong the more you think about them. A right good judgment must not and cannot be spoken from books, but from free sense, as if there were no book. But such free judgment is given by love and natural right, of which all reason is full; from books come spun and wavering judgments. I will tell you an example of this:
The story is told of Duke Carl of Burgundy that a nobleman caught his enemy, and the wife of the prisoner came to redeem her husband, but the nobleman promised to give her the husband if she would sleep with him. The woman was pious, but she would have liked to redeem her husband. She went and asked her husband if she should redeem him. The husband would have liked to be free and wanted to keep his life, so he allowed the woman to do it. Now that the nobleman had slept with the woman, he had
The next day he cut off her husband's head and gave it to the woman dead. She complained about all this to Duke Carl, who demanded of the nobleman and ordered him to take the woman in marriage. When the bridal day was over, he had the nobleman's head cut off and placed the woman in his estate and restored her to honor, thus punishing the wickedness quite princely.
See, no pope, no jurist, nor no book could have given him such a judgment; but it has sprung from free reason over all books and law, so fine that everyone must approve it and find it written in his heart that it is thus right. Similarly, St. Augustine writes in Serm. Dom. in monte (in his sermons on the Sermon on the Mount). Therefore, one should keep written rights under reason, from which they have flowed as from the well of law, and not bind the well to its little river and lead reason captive with letters.