For
example: 'Thou shalt not steal,' is a command for external life and
piety. 'Thou shalt not covet the property of thy neighbor,' is a
command for inward, divine life and righteousness; yet both have
respect to one thing, _taking_. So, if one only does not steal, he is
pious in the eyes of men, but may at the same time be unjust before
God; for he has a stronger desire and temptation perhaps to seize
foreign property, than one who has stolen. He, who does not practise
usury, is pious before men; for he may be restrained by force from
doing it; but nevertheless he is not pious before God; for he must sell
all his goods and give to the poor. Indeed, the rich man is bound to
give to the poor, that is, to God. But, though no man can ever fully
attain this divine righteousness, yet believers have special delight in
conforming to it more and more, and the desire is greater in one than
in another, according as God has kindled his fire in our hearts; for he
works all things in us. Therefore, the divine righteousness ought to be
made known and preached to all men without ceasing, else godliness will
vanish, and all men content themselves with lame, human righteousness,
and all righteousness be turned into an allegory; for then no one would
respect God, but look out only as to how he might be shielded from
punishment before men, as for some time back we have grieved to see
happen in many cases.[8]

"We have now seen, as I hope, how widely the divine righteousness
differs from what is merely human. Although this human righteousness is
not worthy to be called a righteousness, yet we examine it in
comparison with that which is divine; yet has God also commanded it,
because he has seen in our fallen estate, that our temptations and
desires could not follow or do his will. Christ tells us to be obedient
to this human righteousness; for he says: Render unto Caesar the things
that are Caesar's. He does not mean to say that the whole world should
obey Caesar, but only that portion of mankind, which was subject to him.
Had he found the Jewish nation under the king of Babylon, he would have
spoken: Render unto the king of Babylon what is due to the king of
Babylon. We must understand this of every several government. If you
live under the king of France, then render to him what is due to him;
and so on, through the whole catalogue."

After this strict separation of the kingdom of God, revealing itself
only in freedom and love; and nat