|On Rebellion Against Rulers|
But we have already said that justice ought to be mistress of law, and where circumstances demand, guide the law, or even command and permit men to act against it. Therefore the question here is whether it can be just, i.e., whether a case can arise in which one can act against this law, be disobedient to rulers and fight against them, depose them or put them in bonds . . . .
The peasants in their rebellion alleged that the lords would not allow the Gospel to be preached and robbed the poor people, and. therefore that they must be overthrown; but I have answered this by saying that although the lords did wrong in this, it would not therefore be just or right to do wrong in return, that is, to be disobedient and destroy God's ordinance, which is not ours. On the contrary, we ought to suffer wrong and if prince or lord will not tolerate the Gospel, then we ought to go into another princedom where the Gospel is preached, as Christ says in Matthew x, "If they persecute you in one city flee into another."
It is just, to be sure, that if a prince, king, or lord goes crazy, he should be deposed and put under restraint, for he is not to be considered a man since his reason is gone. Yes, you say a raving tyrant is crazy, too, or is to be considered even worse than a madman, for he does much more harm. That answer puts me in a tight place, for such a statement makes a great appearance and seems to be in accord with justice. Nevertheless, it is my opinion that the cases of madmen and tyrants are not the same; for a madman can neither do nor tolerate anything reasonable, nor is there any hope for him because the light of reason has gone out. But a tyrant, however much of this kind of thing he does, knows that he does wrong. He has his conscience and his knowledge, and there is hope that he may do better, allow himself to be instructed, and learn, and follow advice, none of which things can be hoped for in a crazy man, who is like a clod or a stone . . .
Here you will say, perhaps, "Yes, if everything is to be endured from the tyrants, you give them too much and their wickedness only becomes stronger and greater by such teaching. Is it to be endured then that every man's wife and child, body and goods, are to be in danger? Who can start any good thing if that is the way we are to live?" I reply: My teaching is not for you, if you will to do whatever you think good and whatever pleases you. Follow your own notion and slay all your lords, and see what good it does you. My teaching is only for those who would like to do right. To these I say that rulers are not to be opposed with violence and rebellion, as the Romans, the Greeks, the Swiss and the Danes have done; but there are other ways of dealing with them.
In the first plan, if they see that the rulers think so little of their soul's salvation that they rage and do wrong, of what importance is it that they ruin your property, body, wife and child? They cannot hurt your soul, and they do themselves more harm than they do you, because they damn their own souls and the ruin of body and property must then follow. Do you think that you are not already sufficiently revenged upon them?
In the second place, what would you do if these rulers of yours were at war and not only your goods and wives and children, but you yourself must be broken, imprisoned, burned and slain for your lord's rake? Would you for that reason slay your lord? . . .
In the third place, if the rulers are bad, what of it? God is there, and He has fire, water, iron, stone and numberless ways of killing. How quickly He has slain a tyrant! He would do it, too, but our sins do not permit it; for He says in Job, "He letteth a knave rule because of the people's sins." It is easy enough to see that a knave rules, but no one is willing to see that he is ruling not because of his knavery, but because of the people's sin. The people do not look at their own sin, and think that the tyrant rules because of his knavery; so blinded, perverse and mad is the world! That is why things go as they went with the peasants in the revolt. They wanted to punish the sins of the rulers, just as though they were themselves pure and guiltless: therefore, God had to show them the beam in their eye in order to make them forget another's splinter.
In the fourth plan, the tyrants run the risk that, by God's decree, their subjects may rise up, as has been said, and slay them or drive them out. For we are here giving instruction to those who want to do what is right, and they are very few; the great multitude remain heathen, godless, and unchristian, and these, if God so decrees, set themselves wrongfully against the rules and create disaster, as the Jews and Greeks and Romans often did. Therefore you have no right to complain that by our doctrine the tyrants and rulers gain security to do evil; nay, they are certainly not secure . . . .
In the fifth plan, God has still another way to punish rulers, so that you have no need to revenge yourself. He can raise up foreign rulers, like the Goths against the Romans, the Assyrians against the Jews, etc., so that there is vengeance, punishment, and danger enough hanging over tyrants and rulers, and God does not allow them to be wicked and have peace and joy; He is right behind them, and has them between spurs and under bridle. This agrees, also, with the natural law that Christ teaches, in Matthew vii, "What ye would that people do to you, that do you to them." No father would be driven out by his own family, slain, or ruined because of his misdeeds (especially if the family did it out of disregard of authority and love of violence, in order to revenge themselves and be judges in their own case) without previous complaint to a higher authority. It ought to be just as wrong for any subject to act against his tyrant.
From A Compendium of Luther's Theology, edited by Hugh Thomason Kerr, Jr.