MARTIN LUTHER'S DECLARATION to his countrymen.  First published in Dutch by himself, and translated by SLEIDAN, a most faithful Historian in his fifth book of Commentaries, and truly from him into English: By a constant friend to the Peace and Truth of the GOSPEL. Praejudicium praecipitium. 
E. 5 Sleidan, p. 115  
DIstractions increasing through Germany, when things seemed to tend towards tumults, and insurrections( for the Boores had 〈◇〉 taken up arms) Luther in a published writing w●r●ed all to abstain from sedition. For although some terrible, and present danger seemed to hang over the Churchmens heads: yet he thinks that it would be nothing, or not so great as to overturn all their power; for a sarve greater mis●ry h●… es 〈◇〉 their heads, and that that would come to passes which after Daniel, Paul, if for  told, that their Tyranny should fall by no human power, but by the coming of Christ our Saviour, and the holy Ghost, and that this was the foundation of his opinion, and these use he never greatly resisted them, who attempted to bring about their distraction with war, and that he certainly knows that they endavour in vain and although happily some few Churchmen are s●… ine: yet this butchery will not take away all of them, and that they now tremble and run up and down, and that he hearty wishes that they may tremble more and more, if perchance they may repent of their offences: but that the wrath of God is kindled, and that formerly they were troubled with the danger of their lives, and now of their estates: but take no thought how to be reconciled to God, nay, secure in all things, despise so good admonitions, and almost laugh at the denouncing of Gods wrath: and although they have reason to fear nothing worse, yet since the present condition of aff●ires require some Declaration of my advices, I will freely speak my mind. And first of all it concerns the Magistrate to provide that their people receive not any damage, and to endeavour that Religion bee not blemished with false doctrines: this is their duty, and that they ought to use all the power they have to Gods glory, and the peoples safety: but because they do far otherwise, and hinder each other, and some too maintain false doctrines, that those Princes shall not escape unpunished. This is not my council, that Papists should be opposed with arms, but that the Magistrate should bind them to their duty, and should in this exercise their power, and authority, and should not strengthen their boldness and impiety, neither with their clemency or dissembling. But as for the common people, and unskilful multitude that they must gravely be warned, that they take not up arms, unless with the consent of their Prince: for otherwise they will lose their labour, and God will take vengeance on them, neither shall so great a sin be atoned with so light a punishment. But that the Magistrates go on so slowly and negligently, and suffer so great indignities, and are not a whit moved with so open injuries, and scoffs of the Churchmen: this falls out through Gods permission, that he himself might revenge this business, and poure out all his vengeance on them. And though happily this should break forth into tumults, and God suffer himself to be satisfied with so gentle a punishment: yet these ways of sedition are not onely not commendable, but unprofitable also: for there's no reason in sedition, and it commonly fals out, the innocent principally suffer, and that none that raiseth tumults are excusable, although their cause be just and when a popular tumult is once up, good and honest men must needs perish together with the ungodly, and wicked. Therefore we must have an eye to the Prince, and so long as he stirs not, we must not attempt any thing privately. For all sedition thwarts Gods Commandements, who hath commanded that all the differences of private men ought to be ended by law. And since sedition is nothing else but private revenge, and no man doubts but God disallows, and hates it: and that this present sedition is raised by the devil, the enemy of mankind, who not abiding the light of the truth, stirs up sedition amongst men that profess the gospel, that he might bring into hatred and dispraise the Truth restored us by Gods blessing for some yeers past, as if it came not from God, and seemed to give occasion to so great evils, as our Adversaries exceedingly brag hereof, yet their judgments are to be slighted, and I wholly contemn them. I have neither written nor spoken any thing to kindle any sedition. Now for them which ask and object what then must be done, and how far must wee suffer these indignities, the Prince conniving, and dissembling: they must follow this rule, first, aclowledge their sins, with which God being angry hath permitted this Churchmens tyranny to be so lasting, and to wander so far: that this so cruel and wicked power is the wages of our sins, and ungodliness, which if wee would have taken from us, wee ought principally to reconcile God to us by amendment of our lives, then with fervent prayer desire Gods assistance against the power of the Pope, following Davids example, who besought God often that he would break the power and pride of the ungodly. Lasty, we must make famous the doctrine of the gospel, and manifest to the whole World the impostures of the papists, that their errors being discovered, and the truth received, men would esteem at nought, and contemn whatsoever proceeds from them: and that this is the best means to weaken their powers. Nothing at all is gained with force, and arms, and for the most part it fals out that they are rather strengthened by war. But if Christ should be compared with the person of the Pope, then it would appear, what's the difference betwixt the Light of the Sun, and darkness, and what a blessing God hath conferred upon us, by making a passage for us to the knowledge of himself, removing all rubs out of the way, and then at last will all their power, and credit decay. This may be shewed in my own example, who have more troubled the pontifical power then any violence, or force of arms could do, and therefore no other sedition is to be wished for, and that the preaching of the Gospel alone now revived with Christs assistance will be powerful, and sharp enough to destroy the Popedom. Hither we must fix our eyes and mind, neither look any whither else. This is not my work wherein I am conversant( for so great a weight exceeds the strength and measure of mans wit) that the Gospel hath spread so far, and hath wholly exceeded my expectation, and therefore doubt not but he which hath laid the foundation of the work, hath given the increase, will bring it also to an end and period, although all our enemies resist and oppose themselves against us. When the devil saw all other his attempts in vain, betook himself to a new course, & raiseth men to sedition, that he might hinder men from falling from his own and the Popes government, but he will not bring to pass what he endeavours, and 'twill come to pass, that more and more 'twill be weakened by the preaching of the true doctrine, we must persevere in that doctrine with all care, and diligence, and declare how little mens decrees avail to salvation, Satan now seeing the decay of his kingdom nises tumults, and assays to hinder the growth of the gospel by Sedition. 'Tis true, I confess, that those Princes which will not suffer the preaching of the gospel, which press and oppress their people many ways are worthy to be dethroned by God, for they are inexcusable. And although this be so yet must you be careful to keep your consciences pure, and blameless, otherwise you will lose both body and soul. Neither ought you to consider how great your forces are, or how much your adversaries are to be blamed, but how just and lawful the cause is you maintain. Take therefore careful heed. Neither believe all Sermons, for Satan under pretence of the Gospel hath raised up at this time many seditious, and bloody teachers. Truly I will freely and sincerely council you as I ought: 'Tis your part to mind and harken to him that rightly counsels you. Neither, though many speak evil of me and rail at me, am I moved thereat. It is enough if I can snatch some from Gods vengeance, I regard not the other crew, and as they contemn me, so neither on the otherside do I fear them. But to come to the purpose, you challenge indeed the name of God, and ye call yourselves a Christian company, and brag you will follow that law God hath ordained. But without doubt, you know Gods name is not to be taken in vain, nor saifly: For God hath threatened such a punishment which waits on you. For you do not well in this business. He that drowned the world, that destroyed Sodom with fiery rain, will easily overturn you also whatsoever your strength is. But it may be easily demonstrated that you falsely pretend the name of God in your actions: therefore wee may clearly judge of the issue, for He deceives not that said, They that take the sword, shall perish with the sword, they, to wit, who boldly of themselves take upon them the power of punishing, notwithstanding: Paul commands every soul to obey their Princes reverently, and with fear. What will you answer to this, who feign you will follow the prescript of GODS Word, and yet in the mean while ye take the Sword and resist your Prince whom God hath set over you? Is not this to take Gods Name in vain? But you object the Prince so behaves himself, that he is not to be endured: for he takes from us the doctrine of the gospel, and in all other things so oppresseth that he cannot more. Grant 'tis so, yet notwithstanding all this, war and sedition are not to be raised: for it belongs not to every one to restrain evils, but to him alone to whom is given the power, and ●ight of the Sword as the Scripture plainly speaks. Besides not onely laws, but the law of nature too imprinted in us, show that 'tis not lawful for any one to be jury and judge in his own cause: for we are all nought and wholly blinded with self love. But it cannot be denied that this your Tumule and sedition is a private revenge, because you take upon you to be judges in your own cause, and endeavour to revenge those injuries you think are done you with your own power, but this your dealing is against the law of God, the law of nature, and justice itself. And since this is so, you cannot by any means defend this heinous crime; for if you have any warrant from God for these doings, you must needs declare it by some notable miracle. But here it falls out as Christ saith, you see clearly what is to be blamed in others, but observe not how much impiety there is in your own cause. The Magistrate you say deals unjustly, but you much more unjustly, who contemning Gods commandement ●ease one anothers right, who leave nothing at all to your Prince: for what is left to him when ye take away his power? I appeal unto yourselves. Which think you is the worse of the two, he that takes away from a man a great part of his goods yet leaves something, or he that having taken away the goods, takes away his life also? The Prince takes from you your estates, he doth unjustly. But you take away his power wherein consists his whole fortune both of body and goods. Therefore you are worse then he. But you will say, we neither desire his life, nor estate. believe this he that will, I will not. Whosoever takes away from any one, the chief part will not fear to take away the residue that depends thereon. But be it as you say, Let him enjoy his estate, let his life be safe; that which you have done already exceeds all measure. When you have spoyled him of all power, you yourselves will bee Lords paramount. Weigh this within yourselves. I beseech you; if this your course be commendable and must provaile, there will be no Judgements, no Magistrates, and it shall be lawful for every one privately to do to any one according to his own will and lust, neither can we look for any other fruit from hence then killing and plundering one another: for as every one thinks he is injured by another, so will he revenge that wrong as he pleaseth. But if this be unjust, and ought to be endured in no person, much less ought it to be granted to any multitude of men assembled together. Or if it be granted, it is to be born in each person. What? in this your company if things should come to that Liberty, that every one should defend his own cause privately, I pray you what would you do? without doubt he should be compelled to appear before the common place of Judgement, established by you: what excuse have you then, which tear asunder Justice, and reject your Prince whom God himself hath set over you. This law wher●of we speak is imprinted in all mens minds and is reverenced even by the most barbarous people: for otherwise all things would be tumu●tuously carried. Which did you observe diligently, yet were ye not herein much better then the Turkes, or such kind of people ignorant of our Religion: for to undergo public trial, and obedience to the Prince, makes not up a Christian. For very necessity compels us even against our wills hereunto. Since therefore you violate this law of nature, you are far worse then the Heathens: so far are you from being worthy of the name of Christians, which title since you arrogate to yourselves, and wrong Gods name, being unworthy of the name of Turks, since you violate the law of nature. How then will ye stand in the sight of Christ at the day of the universal Judgement? look to it again, and again, what teachers you have, for fear I left some bloody teachers have crept in amongst you, who drive you on with Sermons, that having your aid they might invade both Power and sovereignty, careless: wholly of your estates and salvation. God commands that all revenge should be left to him, Scripture commands us to obey even bad governours. Therefore wee must obey, else you shall raise sedition, which at length will fall on your own pates, for God will not suffer this licentiousness to escape unpunished, and while ye seek for liberty lose your life, goods, and soul. Gods wrath is hot against you, and the devil( the enemy of all mens salvation) hath sent false Teachers amongst you. Beware therefore and repent. Now shall I speak of christianity and gospel, since you take this name upon you, 'tis fit trial should be made what manner of law yours is. And first Christ commands us not to resist evil, but to him that strikes th' one cheek, we must reach the other; to him that takes away our coat, we must give our cloak also: that we should bless and do good to our enemies. To the same purpose are many places in holy writ. But now see how this your course answers Christs command; see whether your Teachers have lead you. 'Tis a Christians part to suffer, take up the cross, not to resist, not to revenge, not to strike with the Sword. But what like this is seen in you? Very hard is the Christian profession, and few perform that which indeed they ought, which that it may the better be understood, I will give you an example of that law whereof we speak; Peter that he might defend his Lord and Master, smote the servant of the high Priest. Did he not do it on good ground? Since they did not onely seek Christs life, but did take from his Disciples the gospel whereon their salvation did depend, viz. by taking away their Master Christ; But you have not yet suffered so great an injury. But what doth Christ the while? he commands Peter to abstain from defence, deeply sentemcing those that take up the Sword without their Princes consent, and execute private revenge. What doth Christ when he is nailed to the cross? when he's forbade to teach as God the Father had commanded? he bears patiently, relies wholly on God the Father, and prays unto him for his persecuors, you must tread in these footsteps, or lay down that glorious title. But now since you take up arms, you shalt not obtain your desires, and your weapons shall fall out of your hands. And now will I speak somewhat of myself. The whole world opposed me mightily, and yet notwithstanding by how much their opposition was more vehement, by so much did my doctrine spread the wider. How so? Because I did nothing violently, I raised no tumult, I was not desirous of revenge, but the civill Magistrate I reverenced and honoured them with my writings as much as in me lay and what was most principal, committing all to God, I did acquiesce in his power. Thus therefore have I been preserved to this day, though the Pope and my adversaries gnash their teeth at me, and my doctrine hath spread to many people. But you proceed too violently, and whiles you think you promote the work, conceive not how much you endamage it. These things are spoken to this purpose, that you lay aside from you the name of Christians, though ye maintain the best cause, yet as we shewed before, 'tis neither lawful for a Christian man to fight against, nor resist an evil Prince. The title therefore, and name of Christians I neither grant, nor give you; Neither would I hereby excuse your Princes, for they do many things unjustly I aclowledge, yet nevertheless this your action is far removed from the profession of the Christian name. But if you shall wilfully keep that name, and under this colour shall shadow your cause; I profess myself your enemy, because under pretence of the gospel. ye do that which plainly crosseth the doctrine of Christ; Therefore I shall pray God that he would look on you a farre off, and overthrow this your course. I shall thus pray, though I had rather you should so demean yourselves, that it might not be needful for me to pray thus against you; They which are true Christians do nothing violently, but suffer and pray as the holy men of all times show be their example: for this is the onely saving way, and brings greatest quiet to the conscience. But you can expect no blessing from God. Indeed it may come to pass( that God winking at it) you may find some success, but at last all will turn to your own destruction, ye ought not to force any thing from the Magistrate; for that's against justice, and the law of nature. The places of Scripture quoted by your Teachers are neither fully, nor faithfully cited, and being more nearly eyed make not for you, but against you. This you principally say, the gospel is taken from you, but it cannot be that any one should be driven there from, for 'tis not tied to any certain place, but freely wanders and is spread throughout the world: as that star which shone to them that came from the East, showing them where Christ was born and lay. 'Tis indeed in the Princes power to forbid any one to come where the gospel, is taught, but 'tis in our power too, to forsake our country, and to pursue this doctrine in other Countries. Any place itself is not to be kept or seized on by you, but must be resigned up to the Prince or Lord, and we must go some whither else as Christ teacheth. As for the first demand concerning the choosing of Ministers 'tis well, if you proceed orderly; For if the Prince were donor of the goods wherewith the Ministers are maintained, then 'tis not lawful for the people to bestow it on any one: but first the Prince is to be desired to set over a Pastor, if he refuses, the people may choose, and maintain one at their own charges; if the Prince permit not this, then must the chosen Pastor fly, and he that will with him: if you do otherwise you commit sin and injury. And this is my opinion and counsel( men and brethren) which you desired of me, now 'tis your part, since you writ, you will obey the testimonies of Scripture, to apply your minds hereunto. But do not so soon ●s these things shal be brought unto you sh●u●, as if I were become the Princes flatterer as if I taught truly; but first weigh the whole matter, and the reasons urged, for certainly your ●usinesse is handled, but especially beware of those teachers that stir you up. I know all this kind of m●…, they led you to a steep, that they may get honours and estates by your danger.   

The cause why Luther objects unto them a false title wherewith they freed themselves from reproach, was this, because that they in all their Letters, when they inited and compelled men to an association, bragged that they put themselves in arms by Gods command, and out of love to the Common wealth, that the gospel might be made famous, increase, and be kept, that truth and righteousness, and honesty of life might be enlarged, that they might provide for themselves and theirs, and might not be any more oppressed by any force. And when they had thus given an account of their doings, in few words they commanded their neighbours, that presently, and out of hand they hasten to them in arms, and aid them, if not then they threatened that they would speed to them with all their forces.  
FINIS.