A Treatise on Good Works Part 4

These we must kindly instruct, and not haughtily despise, nor eat this or that in despite of them, but we must tell them the reason why it is right to do so, and thus gradually lead them to a correct understanding. But if they are stubborn and will not listen, we must let them alone, and do as we know it is right to do.

XXII. The second form of discipline which we receive at the hands of others, is when men or devils cause us suffering, as when our property is taken, our body sick, and our honor taken away; and everything that may move us to anger, impatience and unrest. For G.o.d's work rules in us according to His wisdom, not according to our wisdom, according to His purity and chast.i.ty, not according to the wantonness of our flesh; for G.o.d's work is wisdom and purity, our work is foolishness and impurity, and these shall rest: so in like manner it should rule in us according to His peace, not our anger, impatience and lack of peace. For peace too is G.o.d's work, impatience is the work of our flesh; this shall rest and be dead, that we thus in every way keep a spiritual holiday, let our works stand idle, and let G.o.d work in us.

Therefore in order to kill our works and the Adam in us, G.o.d heaps many temptations upon us, which move us to anger, many sufferings, which rouse us to impatience, and last of all death and the world's abuse; whereby He seeks nothing else than that He may drive out anger, impatience and lack of peace, and attain to His work, that is, to peace, in us. Thus says Isaiah xxviii, "He does the work of another that He may come to His own work." What does this mean? He sends us suffering and trouble that He may teach us to have patience and peace; He bids us die that He may make us live, until a man, thoroughly trained, becomes so peaceful and quiet that he is not disturbed, whether it go well or ill with him, whether he die or live, be honored or dishonored. There G.o.d Himself dwells alone, and there are no works of men. This is rightly keeping and hallowing the day of rest; then a man does not guide himself, then he desires nothing for himself, then nothing troubles him; but G.o.d Himself leads him, there is naught but G.o.dly pleasure, joy and peace with all other works and virtues.

XXIII. These works He considers so great that He commands us not only to keep the day of rest, but also to hallow it or regard it as holy, whereby He declares that there are no more precious things than suffering, dying, and all manner of misfortune. For they are holy and sanctify a man from his works to G.o.d's works, just as a church is consecrated from natural works to the wors.h.i.+p of G.o.d. Therefore a man shall also recognise them as holy things, be glad and thank G.o.d when they come upon him. For when they come they make him holy, so that he fulfils this Commandment and is saved, redeemed from all his sinful works. Thus says David: "Precious in the sight of the Lord is the death of His saints."

In order to strengthen us thereto He has not only commanded us to keep such a rest (for nature is very unwilling to die and to suffer, and it is a bitter day of rest for it to cease from its works and be dead); but He has also comforted us in the Scriptures with many words and told us, Psalm xci, "I will be with him in all his trouble, and will deliver him." Likewise Psalm x.x.xiv: "The Lord is nigh unto all them that suffer, and will help them."

As if this were not enough, He has given us a powerful, strong example of it, His only, dear Son, Jesus Christ, our Lord, who on the Sabbath lay in the tomb the entire day of rest, free from all His works, and was the first to fulfil this Commandment, although He needed it not for Himself, but only for our comfort, that we also in all suffering and death should be quiet and have peace. Since, as Christ was raised up after His rest and henceforth lives only in G.o.d and G.o.d in Him, so also shall we by the death of our Adam, which is perfectly accomplished only through natural death and burial, be lifted up into G.o.d, that G.o.d may live and work in us forever. Lo! these are the three parts of man: reason, desire, aversion; in which all his works are done. These, therefore, must be slain by these three exercises, G.o.d's governance, our self-mortification, the hurt done to us by others; and so they must spiritually rest before G.o.d, and give Him room for His works.

XXIV. But such works are to be done and such sufferings to be endured in faith and in sure confidence of G.o.d's favor, in order that, as has been said, all works remain in the First Commandment and in faith, and that faith, for the sake of which all other commandments and works are ordained, exercise and strengthen itself in them. See, therefore, what a pretty, golden ring these three Commandments and their works naturally form, and how from the First Commandment and faith the Second flows on to the Third, and the Third in turn drives through the Second up into the First. For the first work is to believe, to have a good heart and confidence toward G.o.d. From this flows the second good work, to praise G.o.d's Name, to confess His grace, to give all honor to Him alone. Then follows the third, to wors.h.i.+p by praying, hearing G.o.d's Word, thinking of and considering G.o.d's benefits, and in addition chastising one's self, and keeping the body under.

But when the evil spirit perceives such faith, such honoring of G.o.d and such wors.h.i.+p, he rages and stirs up persecution, attacks body, goods, honor and life, brings upon us sickness, poverty, shame and death, which G.o.d so permits and ordains. See, here begins the second work, or the second rest of the Third Commandment; by this faith is very greatly tried, even as gold in the fire. For it is a great thing to retain a sure confidence in G.o.d, although He sends us death, shame, sickness, poverty; and in this cruel form of wrath to regard Him as our all-gracious Father, as must be done in this work of the Third Commandment. Here suffering contains faith, that it must call upon G.o.d's Name and praise it in such suffering, and so it comes through the Third Commandment into the Second again; and through that very calling on the Name of G.o.d and praise, faith grows, and becomes conscious of itself, and so strengthens itself, through the two works of the Third and of the Second Commandment. Thus faith goes out into the works and through the works comes to itself again; just as the sun goes forth unto its setting and comes again unto its rising. For this reason the Scriptures a.s.sociate the day with peaceful living in works, the night with pa.s.sive living in adversity, and faith lives and works, goes out and comes in, in both, as Christ says, John ix.

XXV. This order of good works we pray in the Lord's Prayer. The first is this, that we say: "Our Father, Who art in heaven"; these are the words of the first work of faith, which, according to the First Commandment, does not doubt that it has a gracious Father in heaven.

The second: "Hallowed be Thy Name," in which faith asks that G.o.d's Name, praise and honor be glorified, and calls upon it in every need, as the Second Commandment says. The third: "Thy kingdom come," in which we pray for the true Sabbath and rest, peaceful cessation of our works, that G.o.d's work alone be done in us, and so G.o.d rule in us as in His own kingdom, as He says, Luke xvii, "Behold, G.o.d's kingdom is nowhere else except within you." The fourth pet.i.tion is "Thy will be done"; in which we pray that we may keep and have the Seven Commandments of the Second Table, in which faith is exercised toward our neighbor; just as in the first three it is exercised in works toward G.o.d alone. And these are the pet.i.tions in which stands the word "Thou, Thy, Thy, Thy,"

because they seek only what belongs to G.o.d; all the others say "our, us, our," etc; for in them we pray for our goods and blessedness.

Let this, then, suffice as a plain, hasty explanation of the First Table of Moses, pointing out to simple folk what are the highest of good works.

The Second Table follows.

"Thou shalt honor thy father and thy mother."

From this Commandment we learn that after the excellent works of the first three Commandments there are no better works than to obey and serve all those who are set over us as superiors. For this reason also disobedience is a greater sin than murder, unchast.i.ty, theft and dishonesty, and all that these may include. For we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the Commandments of G.o.d, although there are distinctions also within the works of each Commandment. For who does not know that to curse is a greater sin than to be angry, to strike than to curse, to strike father and mother more than to strike any one else? Thus these seven Commandments teach us how we are to exercise ourselves in good works toward men, and first of all toward our superiors.

The first work is that we honor our own father and mother. And this honor consists not only in respectful demeanor, but in this: that we obey them, look up to, esteem and heed their words and example, accept what they say, keep silent and endure their treatment of us, so long as it is not contrary to the first three Commandments; in addition, when they need it, that we provide them with food, clothing and shelter. For not for nothing has He said: "Thou shalt honor them"; He does not say: "Thou shalt love them," although this also must be done. But honor is higher than mere love and includes a certain fear, which unites with love, and causes a man to fear offending them more than he fears the punishment. Just as there is fear in the honor we pay a sanctuary, and yet we do not flee from it as from a punishment, but draw near to it all the more. Such a fear mingled with love is the true honor; the other fear without any love is that which we have toward things which we despise or flee from, as we fear the hangman or punishment. There is no honor in that, for it is a fear without all love, nay, fear that has with it hatred and enmity. Of this we have a proverb of St. Jerome: What we fear, that we also hate. With such a fear G.o.d does not wish to be feared or honored, nor to have us honor our parents; but with the first, which is mingled with love and confidence.

II. This work appears easy, but few regard it aright. For where the parents are truly pious and love their children not according to the flesh, but (as they ought) instruct and direct them by words and works to serve G.o.d according to the first three Commandments, there the child's own will is constantly broken, and it must do, leave undone, and suffer what its nature would most gladly do otherwise; and thereby it finds occasion to despise its parents, to murmur against them, or to do worse things. There love and fear depart, unless they have G.o.d's grace. In like manner, when they punish and chastise, as they ought (at times even unjustly, which, however, does not harm the soul's salvation), our evil nature resents the correction. Beside all this, there are some so wicked that they are ashamed of their parents because of poverty, lowly birth, deformity or dishonor, and allow these things to influence them more than the high Commandment of G.o.d, Who is above all things, and has with benevolent intent given them such parents, to exercise and try them in His Commandment. But the matter becomes still worse when the child has children of its own; then love descends to them, and detracts very much from the love and honor toward the parents.

But what is said and commanded of parents must also be understood of those who, when the parents are dead or absent, take their place, such as relatives, G.o.d-parents, sponsors, temporal lords and spiritual fathers. For every one must be ruled and be subject to other men.

Wherefore we here see again how many good works are taught in this Commandment, since in it all our life is made subject to other men.

Hence it comes that obedience is so highly praised and all virtue and good works are included in it.

III. There is another dishonoring of parents, much more dangerous and subtile than this first, which adorns itself and pa.s.ses for a real honor; that is, when a child has its own way, and the parents through natural love allow it. Here there is indeed mutual honor, here there is mutual love, and on all sides it is a precious thing, parents and child take mutual pleasure in one another.

This plague is so common that instances of the first form of dishonoring are very seldom seen. This is due to the fact that the parents are blinded, and neither know nor honor G.o.d according to the first three Commandments; hence also they cannot see what the children lack, and how they ought to teach and train them. For this reason they train them for worldly honors, pleasure and possessions, that they may by all means please men and reach high positions: this the children like, and they obey very gladly without gainsaying.

Thus G.o.d's Commandment secretly comes to naught while all seems good, and that is fulfilled which is written in the Prophets Isaiah and Jeremiah, that the children are destroyed by their own parents, and they do like the king Mana.s.seh, who sacrificed his own son to the idol Moloch and burned him, II. Kings xxi. What else is it but to sacrifice one's own child to the idol and to burn it, when parents train their children more in the way of the world than in the way of G.o.d? let them go their way, and be burned up in worldly pleasure, love, enjoyment, possessions and honor, but let G.o.d's love and honor and the desire of eternal blessings be quenched in them?

O how perilous it is to be a father or a mother, where flesh and blood are supreme! For, truly, the knowledge and fulfilment of the first three and the last six Commandments depends altogether upon this Commandment; since parents are commanded to teach them to their children, as Psalm lxxviii. says, "How strictly has He commanded our fathers, that they should make known G.o.d's Commandments to their children, that the generation to come might know them and declare them to their children's children." This also is the reason why G.o.d bids us honor our parents, that is, to love them with fear; for that other love is without fear, therefore it is more dishonor than honor.

Now see whether every one does not have good works enough to do, whether he be father or child. But we blind men leave this untouched, and seek all sorts of other works which are not commanded.

IV. Now where parents are foolish and train their children after the fas.h.i.+on of the world, the children are in no way to obey them; for G.o.d, according to the first three Commandments, is to be more highly regarded than the parents. But training after the fas.h.i.+on of the world I call it, when they teach them to seek no more than pleasure, honor and possessions of this world or its power.

To wear decent clothes and to seek an honest living is a necessity, and not sin. Yet the heart of a child must be taught to be sorry that this miserable earthly life cannot well be lived, or even begun, without the striving after more adornment and more possessions than are necessary for the protection of the body against cold and for nourishment. Thus the child must be taught to grieve that, without its own will, it must do the world's will and play the fool with the rest of men, and endure such evil for the sake of something better and to avoid something worse. So Queen Esther wore her royal crown, and yet said to G.o.d, Esther xiv, "Thou knowest, that the sign of my high estate, which is upon my head, has never yet delighted me, and I abhor it as a menstruous rag, and never wear it when I am by myself, but when I must do it and go before the people." The heart that is so minded wears adornment without peril; for it wears and does not wear, dances and does not dance, lives well and does not live well. And these are the secret souls, hidden brides of Christ, but they are rare; for it is hard not to delight in great adornment and parade. Thus St. Cecilia wore golden clothes at the command of her parents, but within against her body she wore a garment of hair.

Here some men say: "How then could I bring my children into society, and marry them honorably? I must make some display." Tell me, are not these the words of a heart which despairs of G.o.d, and trusts more on its own providing than on G.o.d's care? Whereas St. Peter teaches and says, I. Peter v, "Cast all your care upon Him, and be certain that He cares for you." It is a sign that they have never yet thanked G.o.d for their children, have never yet rightly prayed for them, have never yet commended them to Him; otherwise they would know and have experienced that they ought to ask G.o.d also for the marriage dower of their children, and await it from Him. Therefore also He permits them to go their way, with cares and worries, and yet succeed poorly.

V. Thus it is true, as men say, that parents, although they had nothing else to do, could attain salvation by training their own children; if they rightly train them to G.o.d's service, they will indeed have both hands full of good works to do. For what else are here the hungry, thirsty, naked, imprisoned, sick, strangers, than the souls of your own children? with whom G.o.d makes of your house a hospital, and sets you over them as chief nurse, to wait on them, to give them good words and works as meat and drink, that they may learn to trust, believe and fear G.o.d, and to place their hope on Him, to honor His Name, not to swear nor curse, to mortify themselves by praying, fasting, watching, working, to attend wors.h.i.+p and to hear G.o.d's Word, and to keep the Sabbath, that they may learn to despise temporal things, to bear misfortune calmly, and not to fear death nor to love this life.

See, what great lessons are these, how many good works you have before you in your home, with your child, that needs all these things like a hungry, thirsty, naked, poor, imprisoned, sick soul. O what a blessed marriage and home were that where such parents were to be found! Truly it would be a real Church, a chosen cloister, yea, a paradise. Of such says Psalm cxxviii: "Blessed are they that fear G.o.d, and walk in His Commandments; thou shalt eat of the labor of thine hands; therefore thou shalt be happy, and it shall be well with thee. Thy wife shall be as a fruitful vine in thine house, and thy children shall be as the young scions of laden olive trees about thy table. Behold, thus shall the man be blessed, that feareth the Lord," etc. Where are such parents? Where are they that ask after good works? Here none wishes to come. Why? G.o.d has commanded it; the devil, flesh and blood pull away from it; it makes no show, therefore it counts for nothing. Here this husband runs to St. James, that wife vows a pilgrimage to Our Lady; no one vows that he will properly govern and teach himself and his child to the honor of G.o.d; he leaves behind those whom G.o.d has commanded him to keep in body and soul, and would serve G.o.d in some other place, which has not been commanded him. Such perversity no bishop forbids, no preacher corrects; nay, for covetousness' sake they confirm it and daily only invent more pilgrimages, elevations of saints, indulgence-fairs. G.o.d have pity on such blindness.

VI. On the other hand, parents cannot earn eternal punishment in any way more easily than by neglecting their own children in their own home, and not teaching them the things which have been spoken of above.

Of what help is it, that they kill themselves with fasting, praying, making pilgrimages, and do all manner of good works? G.o.d will, after all, not ask them about these things at their death and in the day of judgment, but will require of them the children whom He entrusted to them. This is shown by that word of Christ, Luke xxiii, "Ye daughters of Jerusalem, weep not for me, but for yourselves and for your children. The days are coming, in which they shall say: Blessed are the wombs that never bare, and the paps which never gave suck." Why shall they lament, except because all their condemnation comes from their own children? If they had not had children, perhaps they might have been saved. Truly, these words ought to open the eyes of parents, that they may have regard to the souls of their children, so that the poor children be not deceived by their false, fleshly love, as if they had rightly honored their parents when they are not angry with them, or are obedient in worldly matters, by which their self-will is strengthened; although the Commandment places the parents in honor for the very purpose that the self-will of the children may be broken, and that the children may become humble and meek.

Just as it has been said of the other Commandments, that they are to be fulfilled in the chief work, so here too let no one suppose that the training and teaching of his children is sufficient of itself, except it be done in confidence of divine favor, so that a man doubt not that he is wellpleasing to G.o.d in his works, and that he let such works be nothing else than an exhortation and exercise of his faith, that he trust G.o.d and look to Him for blessings and a gracious will; without which faith no work lives, or is good and acceptable; for many heathen have trained their children beautifully, but it is all lost, because of their unbelief.

VII. The second work of this Commandment is to honor and obey the spiritual mother, the holy Christian Church, the spiritual power, so that we conform to what she commands, forbids, appoints, orders, binds and looses, and honor, fear and love the spiritual authority as we honor, love and fear our natural parents, and yield to it in all things which are not contrary to the first three Commandments.

Now with regard to this work, things are almost worse than with regard to the first. The spiritual authority should punish sin with the ban and with laws, and constrain its spiritual children to be good, in order that they might have reason to do this work and to exercise themselves in obeying and honoring it. Such zeal one does not see now; they act toward their subjects like the mothers who forsake their children and run after their lovers, as Hosea ii. says; they do not preach, they do not teach, they do not hinder, they do not punish, and there is no spiritual government at all left in Christendom.

What can I say of this work? A few fast-days and feast-days are left, and these had better be done away with. But no one gives this a thought, and there is nothing left except the ban for debt, and this should not be. But spiritual authority should look to it, that adultery, unchast.i.ty, usury, gluttony, worldly show, excessive adornment, and such like open sin and shame might be most severely punished and corrected; and they should properly manage the endowments, monastic houses, parishes and schools, and earnestly maintain wors.h.i.+p in them, provide for the young people, boys and girls, in schools and cloisters, with learned, pious men as teachers, that they might all be well trained, and so the older people give a good example and Christendom be filled and adorned with fine young people. So St. Paul teaches his disciple t.i.tus, that he should rightly instruct and govern all cla.s.ses, young and old, men and women. But now he goes to school who wishes; he is taught who governs and teaches himself; nay, it has, alas! come to such a pa.s.s that the places where good should be taught have become schools of knavery, and no one at all takes thought for the wild youth.

VIII. If the above order prevailed, one could say how honor and obedience should be given to the spiritual authority. But now the case is like that of the natural parents who let their children do as they please; at present the spiritual authority threatens, dispenses, takes money, and pardons more than it has power to pardon. I will here refrain from saying more; we see more of it than is good; greed holds the reins, and just what should be forbidden is taught; and it is clearly seen that the spiritual estate is in all things more worldly than the worldly estate itself. Meanwhile Christendom must be ruined, and this Commandment perish.

If there were a bishop who would zealously provide for all these cla.s.ses, supervise, make visitations and be faithful as he ought, truly, one city would be too much for him. For in the time of the Apostles, when Christendom was at its best estate, each city had a bishop, although the smallest part of the inhabitants were Christians.

How may things go when one bishop wants to have so much, another so much, this one the whole world, that one the fourth of it.

It is time that we pray G.o.d for mercy. Of spiritual power we have much; but of spiritual government nothing or little. Meanwhile may he help who can, that endowments, monastic houses, parishes and schools be well established and managed; and it would also be one of the works of the spiritual authority that it lessen the number of endowments, monastic houses and schools, where they cannot be cared for. It is much better that there be no monastic house or endowment than that there be evil government in them, whereby G.o.d is the more provoked to anger.

IX. Since, then, the authorities so entirely neglect their work, and are perverted, it must a.s.suredly follow that they misuse their power, and undertake other and evil works, just as parents do when they give some command contrary to G.o.d. Here we must be wise; for the Apostle has said, that those times shall be perilous in which such authorities shall rule. For it seems as if we resisted their power if we do not do and leave undone all that they prescribe. Therefore we must take hold of the first three Commandments and the First Table, and be certain that no man, neither bishop, nor pope, nor angel, may command or determine anything that is contrary to or hinders these three Commandments, or does not help them; and if they attempt such things, it is not valid and amounts to nothing; and we also sin if we follow and obey, or even tolerate such acts.

From this it is easy to understand that the commands of fasting do not include the sick, the pregnant women, or those who for other reasons cannot fast without injury. And, to rise higher, in our time nothing comes from Rome but a fair of spiritual wares, which are openly and shamelessly bought and sold, indulgences, parishes, monastic houses, bishoprics, provosts.h.i.+ps, benefices, and every thing that has ever been founded to G.o.d's service far and wide; whereby not only is all money and wealth of the world drawn and driven to Rome (for this would be the smallest harm), but the parishes, bishoprics and prelacies are torn to pieces, deserted, laid waste, and so the people are neglected, G.o.d's Word and G.o.d's Name and honor come to naught, and faith is destroyed, so that at last such inst.i.tutions and offices fall into the hands not only of unlearned and unfit men, but the greater part into the hands of the Romans, the greatest villains in the world. Thus what has been founded for G.o.d's service, for the instruction, government and improvement of the people, must now serve the stable-boys, mule-drivers, yea, not to use plainer language, Roman wh.o.r.es and knaves; yet we have no more thanks than that they mock us for it as fools.

X. If then such unbearable abuses are all carried on in the Name of G.o.d and St. Peter, just as if G.o.d's Name and the spiritual power were inst.i.tuted to blaspheme G.o.d's honor, to destroy Christendom, body and soul: we are indeed in duty bound to resist in a proper way as much as we can. And here we must do like pious children whose parents have become insane, and first see by what right that which has been founded for G.o.d's service in our lands, or has been ordained to provide for our children, must be allowed to do its work in Rome, and to lapse here, where it ought to serve. How can we be so foolish?

Since then bishops and spiritual prelates stand idle in this matter, offer no opposition or are afraid, and thus allow Christendom to perish, it is our duty first of all humbly to call upon G.o.d 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 wh.o.r.es, to the destruction and injury of our souls.

Lo! these are the true Turks, whom the kings, princes and the n.o.bility 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 G.o.d 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, n.o.bility, 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 G.o.d'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 t.i.tus iii, and St. Peter, I. Peter ii: "Submit yourselves to the king as supreme, and to the princes as his amba.s.sadors, 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 G.o.d 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 G.o.d 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 G.o.d 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 inst.i.tuted for no other reason than to lead the people in faith to G.o.d. All this is not found in the temporal power; for it may do and leave undone what it will, my faith to G.o.d 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 G.o.d'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.