himself alone.^715 Therefore where the worldly government dares to give laws to the soul,
it invades the reign of God, and only seduces and corrupts the soul. This we shall make
so clear that our noblemen, princes, and bishops may see what fools they are if they will
force people with their laws and commandments to believe this or that.^716 ... In matters
which relate to the soul’s salvation nothing should be taught and accepted but God’s word.
... As no one can descend to hell or ascend to heaven for me, as little can any one believe
or disbelieve for me; as he cannot open or shut heaven or hell for me, neither can he force
me to faith or unbelief ... Faith is a voluntary thing which cannot be forced. Yea, it is a
divine work in the spirit. Hence it is a common saying which is also found in Augustin:
Faith cannot and should not be forced on anybody."^717
Here is the principle of religious liberty which was proclaimed in principle by Christ, acted
upon by the apostles, re-asserted by the ante-Nicene fathers against the tyranny of persecuting
Rome, but so often violated by Christian Rome in her desire for a worldly empire, and also by
Protestant churches and princes in their dealings with Romanists and Anabaptists. Luther does not
spare the secular rulers, though this book is dedicated to the brother of the Elector.
"From the beginning of the world wise princes have been rare birds, and pious princes
still rarer. Most of them are the greatest fools or the worst boobies on earth.^718 Therefore
we must fear the worst from them, and expect little good, especially in divine things which
affect the soul’s welfare. They are God’s hangmen, and his wrath uses them to punish
evil-doers, and to keep external peace."
He refers to Isa. 3:4, "I will give children to be their princes, and babes shall rule over them;"
and to Hos. 13:11, "I have given thee a king in mine anger, and have taken him away in my wrath."
"The world is too bad," he adds, "and not worthy to have many wise and pious princes."
To the objection that the secular magistrate should afford an external protection, and hinder
heretics from seducing the people, he replies: —
This is the business of bishops, and not of princes. For heresy can never be kept off
by force; another grip is needed for that; this is another quarrel than that of the sword.
God’s word must contend here. If this fails, the worldly power is of no avail, though it fill
the world with blood. Heresy is a spiritual thing that cannot be hewn down by iron, nor
burned by fire, nor drowned by water.^719 But God’s word does it, as Paul says, ’Our
weapons are not carnal, but mighty in God’ (2 Cor. 10:4, 5)."(^715) The Westminster Confession, ch. XX. 2, says: "God alone is Lord of the conscience."
(^716) L.c.p. 82: "Das weltlich Regiment hat Gesetze, die sich nicht weiter strecken, denn über Leib und Gut, und was äusserlich ist auf
Erden. Denn über die Seele kann und will Gott niemand lassen regieren, denn sich selbst alleine. Darumb wo weltlich Gewalt sich
vermisset, der Seelen Gesetze zu geben, da greift sie Gott in sein Regiment, und verführet und verderbet nur die Seelen. Das wollen wir
so klar machen, dass mans greifen solle, auf dass unsere Junkern, die Fürsten und Bischöfe sehen, was sie für Narren sind, wenn sie die
Leut mit ihren Gesetzen und Geboten zwingen wollen, sonst oder so zu glauben."
(^717) "Zum Glauben kann und soll man niemand zwingen." As to St. Augustin, he changed his views on this subject, as Luther did
afterwards. The anti-Manichaean Augustin was tolerant (he himself had been a Manichaean for nine years), but the anti-Donatist Augustin
was intolerant. The former said, "Credere non potest homo nisi volens;" the latter misinterpreted the words: "Compelle intrare ut impleatur
domus mea" (Luke 14:23), as a justification of forcible coercion. Comp. above, § 11, p. 54 sq.
(^718) "Die grössten Narren oder die ärgsten Buben auf Erden" (p. 89).
(^719) "Ketzerei ist ein geistlich Ding, das kann man mit keinem Eisen hauen, mit keinem Feuer verbrennen, mit keinem Wasser ertränken."