Luther would abolish all commands to fast, on the ground that these ordinances of man are opposed to the freedom of the Bible. He would do away also with the multitude of festivals and holidays, as leading only to idleness, carousing, and gambling. He would check the foolish pilgrimages to Rome, on which so much money was wasted, whilst wife and child, and poor Christian neighbours were left at home to starve, and which drew people into so much trouble and temptation. As regards the management of the poor, Luther's requirements were somewhat stringent. All begging among Christians was to be forbidden; each town was to provide for its own poor, and not admit strange beggars. As the universities at that time, no less than the schools, were in connection with the Church, Luther offers some suggestions for their reform. He singles out the writings of the ancients which were read in the philosophical faculty, and others, which might be done away with as useless or even pernicious. With regard to the mass of civil law, he agreed with the complaint often heard among Germans, that it had become a wilderness: each state should be governed, as far as possible, 'by its own brief laws.' For children, girls as well as boys, he would like to see a school in every town. It grieved him to see how, in the very heart of Christendom, the young folk were neglected and allowed to perish for lack of timely sustenance with the bread of the gospel. He reverts again to the question about the Bohemians, with a view to silencing at length the vile calumniations of his enemies. And in so doing he remarks of Huss, that even if he had been a heretic, 'heretics must be conquered with the pen and not with fire. If to conquer them with fire were an art, the executioners would be the most learned doctors on the earth.' Lastly he refers briefly to the prevalent evils of worldly and social life; to wit, the luxury in dress and food, the habits of excess common among Germans, the practice of usury and taking interest. He would like to put a bridle into the mouth of the great commercial firms, especially the rich house of Fugger; for the amassing of such enormous wealth, during the life of one man, could never be done by right and godly means. It seemed to him 'far more godly to promote agriculture and lessen commerce.' Luther speaks in this as a man of the people, who were already suspicious about this accumulation of money, from a right feeling really of the moral and economical dangers thence accruing to the nation, even if ignorant of the necessary relations of supply and demand. As to this, Luther adds: 'I leave that to the worldly-wise; I, as a theologian, can only say, Abstain from all appearance of evil.' (1 Thessalonians v. 22.)