Therefore, whenever an emperor or a prince asks me what my faith is, I shall tell him, not because he commands it, but because I am under obligation to confess my faith publicly before every man. But in case he should go further, and command me that I should believe thus or so, then I shall tell him: "My good sir, do you attend to your civil government; you have no authority to intrude on God's domain, wherefore I certainly shall not obey you. You cannot yourself tolerate invasion into your sovereignty: if any one against your will passes the limits, you shoot him down with musketry. Do you imagine then that God will tolerate it, that you should thrust Him from His throne and seat yourself in His place?" St. Peter calls civil magistracy only a human ordinance. So that they (the magistracy) have no power to step into God's ordinances and to make laws against faith. But of this we have said enough. It follows now, further, in the Epistle: V. 18-20. _Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, when any one, for conscience toward God, endures grief, suffering wrongfully. For what praise is it, if ye endure buffeting for your faults? But if ye for well-doing suffer and endure, this is well-pleasing with God._ St. Peter has thus far taught us how we should be subject to the civil power, and give it honor. Wherefore we have stated how far its authority extends, that it may not arrogate to itself in matters which pertain to faith. This is said of magistracy in general, and is a doctrine for every one (to receive). But now he proceeds, and speaks of such power as does not extend itself over a community, but only over individuals. Here he first teaches how domestic servants should conduct themselves toward their masters, and this is the substance of it: