"There are two laws, as well as two kinds of righteousness; a human and a divine. One part of the law regards the inner man alone, for we must love God and our neighbor. But no one can fulfill this command; hence no one is righteous, because God only and He by grace, the pledge of which is Christ, can make us righteous through faith. The other part of the law regards the external man alone, and hence we may be outwardly pious and righteous, and still none the less wicked within. For example: 'Thou shalt not steal,' is a command for external life and piety. 'Thou shalt not covet the property of thy neighbor,' is a command for inward, divine life and righteousness; yet both have respect to one thing, _taking_. So, if one only does not steal, he is pious in the eyes of men, but may at the same time be unjust before God; for he has a stronger desire and temptation perhaps to seize foreign property, than one who has stolen. He, who does not practise usury, is pious before men; for he may be restrained by force from doing it; but nevertheless he is not pious before God; for he must sell all his goods and give to the poor. Indeed, the rich man is bound to give to the poor, that is, to God. But, though no man can ever fully attain this divine righteousness, yet believers have special delight in conforming to it more and more, and the desire is greater in one than in another, according as God has kindled his fire in our hearts; for he works all things in us. Therefore, the divine righteousness ought to be made known and preached to all men without ceasing, else godliness will vanish, and all men content themselves with lame, human righteousness, and all righteousness be turned into an allegory; for then no one would respect God, but look out only as to how he might be shielded from punishment before men, as for some time back we have grieved to see happen in many cases.[8] "We have now seen, as I hope, how widely the divine righteousness differs from what is merely human. Although this human righteousness is not worthy to be called a righteousness, yet we examine it in comparison with that which is divine; yet has God also commanded it, because he has seen in our fallen estate, that our temptations and desires could not follow or do his will. Christ tells us to be obedient to this human righteousness; for he says: Render unto Cæsar the things that are Cæsar's. He does not mean to say that the whole world should obey Cæsar, but only that portion of mankind, which was subject to him. Had he found the Jewish nation under the king of Babylon, he would have spoken: Render unto the king of Babylon what is due to the king of Babylon. We must understand this of every several government. If you live under the king of France, then render to him what is due to him; and so on, through the whole catalogue."