Morning Star

LUTHER ON THE HIGHER LAW.

It may be matter of curiosity, at least, to see whether three centuries have made any progress in advance of Luther's positions and views of the obligations respectively of conscience and human enactments. His commentary on First and Second Peter has never been published in English, but it contains many things not merely marked by his characteristic vigor of thought, but as appropriate matter in these days when a "higher law" is made a subject of dispute, as they were when he uttered them.

"On the passage "Fear God; honor the king," he remarks as follows:

"Peter does not say that we are to have great regards to lords and kings, but still we are to honor them, even though they were heathen, even as Christ did, as well as those prophets who fell at the feet of the King of Babylon.

"But here perhaps you will say, from this, you see that you are obedient to the Pope and fall at his feet. Answer. Certainly, if the Pope attains to temporal power and conducts himself like any other sovereign, we are to be obedient even to him, as for instance when he speaks after this manner, I forbid you wearing such and such things, as the cowl or tonsure, besides on such a day you are to fast, not that it is of any account before God or is necessary to salvation, but simply because I as a temporal ruler require it. But in case he goes further, and says, This in God's place I forbid your doing, this matter you are to receive as though it came from God himself, and are to observe it under pain of excommunication and deadly sin, then you are to say, Pardon, good sir! I shall do no such thing.

"To 'the power' we are to be subject, and are to do what it bids, while it does not bind the conscience and only forbids in respect to outward things, even though should it proceed tyrannically toward us, 'For if any one will take thy coat, let him have your cloak also.' But if it invade the spiritual domain, and constrain the conscience, over which God only must preside and rule, we certainly should not obey it, and should rather even slip our neck out of its yoke.

"Temporal authority and government extends no further, than to matters which are external and respect the body. But the Pope not only arrogates this to himself, but would seize upon the spiritual also, and yet he has not of it; for his commands have respect to nothing but clothing, food, canonaries, and prebends, a matter which belongs neither to civil nor spiritual control. For how is the world benefited by it? Besides, it is impious to make sins and good works to consist in such matters, where they do not belong, for which reason Christ cannot suffer it.

But civil government he can well tolerate, since it does not encumber itself with the matters of sins and good works, and with spiritual affairs, but has to do with other things, as protecting and fortifying cities, building bridges, imposing taxes, gathering tribute, extending protection, guarding the state and people, and punishing evil doers. Therefore to such a prince, as long as he opposes no ordinance upon the conscience, a Christian may readily render obedience, and he does it constrainedly, since he is free of all things.

"Therefore whenever an Emperor or Prince asks me what my faith is, I shall tell him, not because he commands it, but because I am under obligation to confess my faith publicly before every man. But in case he should go further, and command me to believe thus and so, then I should tell him, My good sir, do you attend to your civil government. You have no authority to intrude into God's domain. Wherefore I shall certainly not obey you. You cannot yourself tolerate invasion upon your sovereignity. If any one against your will, passes the limits, you shoot him down with rifles. Do you imagine then, that God will tolerate it, that you should thrust him from his throne and seat yourself in his place?"

—N. Y. Evangelist