ugh covetousness shall they with
feigned words make merchandise of you' (2 Pet. 2, 1. 3). Therefore the
temporal Christian power must exercise its office without let or
hindrance, without considering whom it may strike, whether Pope or
bishop, or priest. Whoever is guilty, let him suffer for it.-Whatever
the ecclesiastical law has said in opposition to this is merely the
invention of Romanist arrogance. For this is what St. Paul says to all
Christians: 'Let every soul' (I presume, including the Popes) 'be
subject unto the higher powers. . . . Do that which is good, and thou
shalt have praise of the same, . . . for he beareth not the sword in
vain; for he is the minister of God, a revenger to execute wrath upon
him that doeth evil' (Rom. 13, 1-4). Also St. Peter: 'Submit yourselves
to every ordinance of man for the Lord's sake; . . . for so is the will
of God' (1 Pet. 2, 13. 15). He has also foretold that men would come who
would despise government (2 Pet. 2), as has come to pass through
ecclesiastical law.-Although the work of the temporal power relates to
the body, it yet belongs to the spiritual estate. Therefore it must do
its duty without let or hindrance upon all members of the whole body, to
punish or urge, as guilt may deserve, or need may require, without
respect of Pope, bishops, or priests, let them threaten or excommunicate
as they will. That is why a guilty priest is deprived of his priesthood
before being given over to the secular arm; whereas this would not be
right if the secular powers had not authority over him already by divine
ordinance.-It is, indeed, past bearing that the spiritual law should
esteem so highly the liberty, life, and property of the clergy, as if
laymen were not as good spiritual Christians, or not equally members of
the Church. Why should your body, life, goods, and honor be free, and
not mine, seeing that we are equal as Christians, and have received
alike baptism, faith, spirit, and all things? If a priest is killed, the
country is laid under an interdict; why not also if a peasant is killed?
Whence comes this great difference among equal Christians? Simply from
human laws and inventions." (p. 96 ff.) This citation deserves to be
specially pondered in view of the Catholic charge that Luther was a
defender of absolutism, the divine right of kings. If Rome's attitude to
kingcraft be studied, it will be found that Rome has been the supporter
of the most tyrannous rulers. It is well, too