see to the destruction of himself and his family, which is no longer at the door, but has entered the house; and let Emperors, Princes, Lords and Corporations, see to the condemnation and prohibition of this kind of trade, without considering the opposition of the Pope and all his justice and injustice, nor whether livings or endowments depend upon it. Better a single foundation in a city based on a freehold estate or honest interest, than a hundred based on credit; yea, a single endowment on credit is worse and more grievous than twenty based on real estate. Truly this credit is a sign and warning, that the world has been given over to the Devil for its sins; and that we are losing our spiritual and temporal welfare alike; yet we heed it not. Doubtless we should also find some bridle for the Fuggers and similar companies. Is it possible that in a single man's lifetime such great wealth should be collected together, if all were done rightly and according to God's will? I am not skilled in accounts. But I do not understand how it is possible for one hundred guilders to gain twenty in a year, or how one guilder can gain another, and that not out of the soil, or by cattle, seeing that possessions depend not on the wit of men, but on the blessing of God. I commend this to those that are skilled in worldly affairs. I as a theologian blame nothing but the evil appearance, of which St. Paul says: "abstain from all appearance of evil." (1 Thess. v. 22.) All I know is that it were much more godly to encourage agriculture and lessen commerce; and that they do the best who, according to the Scriptures, till the ground to get their living, as we are all commanded in Adam: "Cursed is the ground for thy sake. Thorns also and thistles shall it bring forth to thee. . . In the sweat of thy face shalt thou eat bread." (Gen. iii. 17-19.) There is still much ground that is not ploughed or tilled. Then there is the excess in eating and drinking, for which we Germans have an ill reputation in foreign countries, as our special vice, and which has become so common, and gained so much the upper hand, that sermons avail nothing. The loss of money caused by it is not the worst; but in its train come murder, adultery, theft, blasphemy and all vices. The temporal power should do something to prevent it; otherwise it will come to pass, as Christ foretold, that the last day shall come as a thief in the night, and shall find them eating and drinking, marrying and giving in marriage, planting and building, buying and selling (Matt. xxiv. 38; Luke xvii. 26)— just as things go on now; and that so strongly, that I apprehend lest the day of judgment be at hand, even now when we least expect it. Lastly, is it not a terrible thing that we Christians should maintain public brothels, though we all vow chastity in our baptism? I well know all that can be said on this matter, that it is not peculiar to one nation, that it would be difficult to alter it, and that it is better thus than that virgins, or married women, or honourable women should be dishonoured. But should not the spiritual and temporal powers combine to find some means of meeting these difficulties without any such heathen practice? If the people of Israel existed without this scandal, why should not a Christian nation be able to do so? How do so many towns and villages manage to exist without these houses? Why should not great cities be able to do so? In all, however, that I have said above, my object has been to show how much good temporal authority might do, and what should be the duty of all authorities, so that every man might learn what a terrible thing it is to rule and to have the chief place. What boots it though a ruler be in his own person as holy as St. Peter, if he be not diligent to help his subjects in these matters? His very authority will be his condemnation; for it is the duty of those in authority to seek the good of their subjects. But if those in authority considered how young people might be brought together in marriage, the prospect of marriage would help every man, and protect him from temptations. But as it is, every man is urged to become a priest or a monk; and of all these I am afraid not one in a hundred has any other motive, but the wish of getting a livelihood, and the uncertainty of maintaining a family. Therefore they begin by a dissolute life and sow their wild oats (as they say), but I fear they rather gather in a store of wild oats.1 I hold the proverb to be true: "Most men become monks and 'Luther uses the expression ausbuben in the sense of sich austoben, viz., "to storm out one's passions," and then coins the word sich einbuben, viz., “to storm in one's passions." priests in desperation." That is why things are as we see them. But in order that many sins may be prevented that are becoming too common, I would honestly advise that no boy or girl be allowed to take the vow of chastity, or to enter a religious life, before the age of thirty years. For this requires a special grace, as St. Paul says. Therefore, unless God specially urge any one to a religious life, he will do well to leave all vows and devotions alone. I say further: If a man has so little faith in God as to fear that he will be unable to maintain himself in the married state, and if this fear is the only thing that makes him become a priest, then I implore him, for his own soul's sake, not to become a priest, but rather to become a peasant, or what he will. For if simple trust in God be necessary to ensure temporal support, tenfold trust in God is necessary to live a religious life. If you do not trust to God for your worldly food, how can you trust to Him for your spiritual food? Alas, this unbelief and want of faith destroys all things, and leads us into all misery, as we see among all conditions of men. Much might be said concerning all this misery. Young people have no one to look after them, they are left to go on just as they like, and those in authority are of no more use to them than if they did not exist; though this should be the chief care of the Pope, of Bishops, Lords and Councils. They wish to rule over everything, everywhere, and yet they are of no use. Oh, what a rare sight, for these reasons, will a lord or ruler be in Heaven, though he might build a hundred churches to God and raise all the dead! But this may suffice for the present. For of what concerns the temporal authority and the nobles, I have, I think, said enough in my tract on 'Good Works.' For their lives and governments leave room enough for improvement; but there is no comparison between spiritual and temporal abuses, as I have there shown. I dare say I have sung a lofty strain, that I have proposed many things that will be thought impossible, and attacked many points too sharply. But what was I to do? I was bound to say this: if I had the power, this is what I would do. I had rather incur the world's anger than God's; they cannot take from me more than my life. I have hitherto made many offers of peace to my adversaries. But, as I see, God has forced me through them to open my mouth wider and wider, and, because they do not keep quiet, to give them enough cause for speaking, barking, shouting and writing. Well, then, I have another song still to sing concerning them and Rome; if they wish to hear it, I will sing it to them, and sing with all my might. Do you understand, my friend Rome, what I mean? I have frequently offered to submit my writings for inquiry and examination, but in vain; though I know, if I am in the right, I must be condemned upon earth, and justified by Christ alone in Heaven. For all the Scriptures teach us, that the affairs of Christians and Christendom must be judged by God alone; they have never yet been justified by men in this world, but the opposition has always been too strong. My greatest care and fear is, lest my cause be not condemned by men; by which I should know for certain that it does not please God. Therefore let them go freely to work, Pope, bishop, priest, monk, or doctor; they are the true people to persecute the truth, as they have always done. May God grant us all a Christian understanding, and especially to the Christian nobility of the German nation true spiritual courage, to do what is best for our unhappy Church. Amen! At Wittenberg, in the year 1520. |