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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Treatise on Good Works + +Author: Dr. Martin Luther + +Release Date: January 24, 2008 [EBook #418] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK A TREATISE ON GOOD WORKS *** + + + + + + + + + + +</pre> + + +<BR><BR> + +<H1 ALIGN="center"> +A Treatise on Good Works +</H1> + +<H3 ALIGN="center"> +together with the Letter of Dedication +</H3> + +<H2 ALIGN="center"> +by Dr. Martin Luther, 1520 +</H2> + +<BR><BR><BR> + +<H3 ALIGN="center"> +CONTENTS +</H3> + +<H3 ALIGN="center"> +<A HREF="#introduction">INTRODUCTION</A><BR> +<A HREF="#dedication">DEDICATION</A><BR> +<A HREF="#treatise">THE TREATISE</A><BR> +</H3> + +<BR><BR><BR> + +<A NAME="introduction"></A> +<H3 ALIGN="center"> +INTRODUCTION +</H3> + +<P> +1. The Occasion of the Work.—Luther did not impose himself as reformer +upon the Church. In the course of a conscientious performance of the +duties of his office, to which he had been regularly and divinely +called, and without any urging on his part, he attained to this +position by inward necessity. In 1515 he received his appointment as +the standing substitute for the sickly city pastor, Simon Heinse, from +the city council of Wittenberg. Before this time he was obliged to +preach only occasionally in the convent, apart from his activity as +teacher in the University and convent. Through this appointment he was +in duty bound, by divine and human right, to lead and direct the +congregation at Wittenberg on the true way to life, and it would have +been a denial of the knowledge of salvation which God had led him to +acquire, by way of ardent inner struggles, if he had led the +congregation on any other way than the one God had revealed to him in +His Word. He could not deny before the congregation which had been +intrusted to his care, what up to this time he had taught with ever +increasing clearness in his lectures at the University—for in the +lectures on the Psalms, which he began to deliver in 1513, he declares +his conviction that faith alone justifies, as can be seen from the +complete manuscript, published since 1885, and with still greater +clearness from his Commentary on the Epistle to the Romans (1515-1516), +which is accessible since 1908; nor what he had urged as spiritual +adviser of his convent brethren when in deep distress—compare the +charming letter to Georg Spenlein, dated April 8, 1516. +</P> + +<P> +Luther's first literary works to appear in print were also occasioned +by the work of his calling and of his office in the Wittenberg +congregation. He had no other object in view than to edify his +congregation and to lead it to Christ when, in 1517, he published his +first independent work, the Explanation of the Seven Penitential +Psalms. On Oct 31 of the same year he published his 95 Theses against +Indulgences. These were indeed intended as controversial theses for +theologians, but at the same time it is well known that Luther was +moved by his duty toward his congregation to declare his position in +this matter and to put in issue the whole question as to the right and +wrong of indulgences by means of his theses. His sermon Of Indulgences +and Grace, occasioned by Tetzel's attack and delivered in the latter +part of March, 1518, as well as his sermon Of Penitence, delivered +about the same time, were also intended for his congregation. Before +his congregation (Sept., 1516-Feb., 1517) he delivered the Sermons on +the Ten Commandments, which were published in 1518 and the Sermons on +the Lord's Prayer, which were also published in 1518 by Agricola. +Though Luther in the same year published a series of controversial +writings, which were occasioned by attacks from outside sources, viz., +the Resolutiones disputationis de Virtute indulgentiarum, the Asterisci +adversus obeliscos Joh. Eccii, and the Ad dialogum Silv. Prieriatis +responsio, still he never was diverted by this necessary rebuttal from +his paramount duty, the edification of the congregation. The autumn of +the year 1518, when he was confronted with Cajetan, as well as the +whole year of 1519, when he held his disputations with Eck, etc., were +replete with disquietude and pressing labors; still Luther served his +congregation with a whole series of writings during this time, and only +regretted that he was not entirely at its disposal. Of such writings we +mention: Explanation of the Lord's Prayer for the simple Laity (an +elaboration of the sermons of 1517); Brief Explanation of the Ten +Commandments; Instruction concerning certain Articles, which might be +ascribed and imputed to him by his adversaries; Brief Instruction how +to Confess; Of Meditation on the Sacred Passion of Christ; Of Twofold +Righteousness; Of the Matrimonial Estate; Brief Form to understand and +to pray the Lord's Prayer; Explanation of the Lord's Prayer "vor sich +und hinter sich"; Of Prayer and Processions in Rogation Week; Of Usury; +Of the Sacrament of Penitence; Of Preparation for Death; Of the +Sacrament of Baptism; Of the Sacrament of the Sacred Body; Of +Excommunication. With but few exceptions these writings all appeared in +print in the year 1519, and again it was the congregation which Luther +sought primarily to serve. If the bounds of his congregation spread +ever wider beyond Wittenberg, so that his writings found a surprisingly +ready sale, even afar, that was not Luther's fault. Even the +Tessaradecas consolatoria, written in 1519 and printed in 1520, a book +of consolation, which was originally intended for the sick Elector of +Saxony, was written by him only upon solicitation from outside sources. +</P> + +<P> +To this circle of writings the treatise Of Good Works also belongs +Though the incentive for its composition came from George Spalatin, +court-preacher to the Elector, who reminded Luther of a promise he had +given, still Luther was willing to undertake it only when he recalled +that in a previous sermon to his congregation he occasionally had made +a similar promise to deliver a sermon on good works; and when Luther +actually commenced the composition he had nothing else in view but the +preparation of a sermon for his congregation on this important topic. +</P> + +<P> +But while the work was in progress the material so accumulated that it +far outgrew the bounds of a sermon for his congregation. On March 25. +he wrote to Spalatin that it would become a whole booklet instead of a +sermon; on May 5. he again emphasizes the growth of the material; on +May 13. he speaks of its completion at an early date, and on June 8. he +could send Melanchthon a printed copy. It was entitled: Von den guten +werckenn: D. M. L. Vuittenberg. On the last page it bore the printer's +mark: Getruck zu Wittenberg bey dem iungen Melchior Lotther. Im Tausent +funfhundert vnnd zweyntzigsten Jar. It filled not less than 58 leaves, +quarto. In spite of its volume, however, the intention of the book for +the congregation remained, now however, not only for the narrow circle +of the Wittenberg congregation, but for the Christian layman in +general. In the dedicatory preface Luther lays the greatest stress upon +this, for he writes: "Though I know of a great many, and must hear it +daily, who think lightly of my poverty and say that I write only small +Sexternlein (tracts of small volume) and German sermons for the +untaught laity, I will not permit that to move me. Would to God that +during my life I had served but one layman for his betterment with all +my powers; it would be sufficient for me, I would thank God and suffer +all my books to perish thereafter.... Most willingly I will leave the +honor of greater things to others, and not at all will I be ashamed of +preaching and writing German to the untaught laity." +</P> + +<P> +Since Luther had dedicated the afore-mentioned Tessaradecas +consolatoria to the reigning Prince, he now, probably on Spalatin's +recommendation, dedicated the Treatise on Good Works to his brother +John, who afterward, in 1525, succeeded Frederick in the Electorate. +There was probably good reason for dedicating the book to a member of +the reigning house. Princes have reason to take a special interest in +the fact that preaching on good works should occur within their realm, +for the safety and sane development of their kingdom depend largely +upon the cultivation of morality on the part of their subjects. Time +and again the papal church had commended herself to princes and +statesmen by her emphatic teaching of good works. Luther, on the other +hand, had been accused—like the Apostle Paul before him (Rom. 3 +31)—that the zealous performance of good works had abated, that the +bonds of discipline had slackened and that, as a necessary consequence, +lawlessness and shameless immorality were being promoted by his +doctrine of justification by faith alone. Before 1517 the rumor had +already spread that Luther intended to do away with good works. Duke +George of Saxony had received no good impression from a sermon Luther +had delivered at Dresden, because he feared the consequences which +Luther's doctrine of justification by faith alone might have upon the +morals of the masses. Under these circumstances it would not have been +surprising if a member of the Electoral house should harbor like +scruples, especially since the full comprehension of Luther's preaching +on good works depended on an evangelical understanding of faith, as +deep as was Luther's own. The Middle Ages had differentiated between +fides informis, a formless faith, and fides formata or informata, a +formed or ornate faith. The former was held to be a knowledge without +any life or effect, the latter to be identical with love for, as they +said, love which proves itself and is effective in good works must be +added to the formless faith, as its complement and its content, well +pleasing to God. In Luther's time every one who was seriously +interested in religious questions was reared under the influence of +these ideas. +</P> + +<P> +Now, since Luther had opposed the doctrine of justification by love and +its good works, he was in danger of being misunderstood by strangers, +as though he held the bare knowledge and assent to be sufficient for +justification, and such preaching would indeed have led to frivolity +and disorderly conduct. But even apart from the question whether or not +the brother of the Elector was disturbed by such scruples, Luther must +have welcomed the opportunity, when the summons came to him, to +dedicate his book Of Good Works to a member of the Electoral house. At +any rate the book could serve to acquaint him with the thoughts of his +much-abused pastor and professor at Wittenberg, for never before had +Luther expressed himself on the important question of good works in +such a fundamental, thorough and profound way. +</P> + +<P> +2. The Contents of the Work.—A perusal of the contents shows that the +book, in the course of its production, attained a greater length than +was originally intended. To this fact it must be attributed that a new +numeration of sections begins with the argument on the Third +Commandment, and is repeated at every Commandment thereafter, while +before this the sections were consecutively numbered. But in spite of +this, the plan of the whole is clear and lucid. Evidently the whole +treatise is divided into two parts: the first comprising sections 1-17, +while the second comprises all the following sections. The first, being +fundamental, is the more important part. Luther well knew of the +charges made against him that "faith is so highly elevated" and "works +are rejected" by him; but he knew, too, that "neither silver, gold and +precious stone, nor any other precious thing had experienced so much +augmentation and diminution" as had good works "which should all have +but one simple goodness, or they are nothing but color, glitter and +deception." But especially was he aware of the fact that the Church was +urging nothing but the so-called self-elected works, such as "running +to the convent, singing, reading, playing the organ, saying the mass, +praying matins, vespers, and other hours, founding and ornamenting +churches, altars, convents, gathering chimes, jewels, vestments, gems +and treasures, going to Rome and to the saints, curtsying and bowing +the knees, praying the rosary and the psalter," etc., and that she +designated these alone as truly good works, while she represented the +faithful performance of the duties of one's calling as a morality of a +lower order. For these reasons it is Luther's highest object in this +treatise to make it perfectly clear what is the essence of good works. +Whenever the essence of good works has been understood, then the +accusations against him will quickly collapse. +</P> + +<P> +In the fundamental part he therefore argues: "Truly good works are not +self-elected works of monastic or any other holiness, but such only as +God has commanded, and as are comprehended within the bounds of one's +particular calling, and all works, let their name be what it may, +become good only when they flow from faith, the first, greatest, and +noblest of good works." (John 6:29.) In this connection the essence of +faith, that only source of all truly good works, must of course be +rightly understood. It is the sure confidence in God, that all my doing +is wellpleasing to Him; it is trust in His mercy, even though He +appears angry and puts sufferings and adversities upon us; it is the +assurance of the divine good will even though "God should reprove the +conscience with sin, death and hell, and deny it all grace and mercy, +as though He would condemn and show His wrath eternally." Where such +faith lives in the heart, there the works are good "even though they +were as insignificant as the picking up of a straw"; but where it is +wanting, there are only such works as "heathen, Jew and Turk" may have +and do. Where such faith possesses the man, he needs no teacher in good +works, as little as does the husband or the wife, who only look for +love and favor from one another, nor need any instruction therein "how +they are to stand toward each other, what they are to do, to leave +undone, to say, to leave unsaid, to think." +</P> + +<P> +This faith, Luther continues, is "the true fulfilment of the First +Commandment, apart from which there is no work that could do justice to +this Commandment." With this sentence he combines, on the one hand, the +whole argument on faith, as the best and noblest of good works, with +his opening proposition (there are no good works besides those +commanded of God), and, on the other hand, he prepares the way for the +following argument, wherein he proposes to exhibit the good works +according to the Ten Commandments. For the First Commandment does not +forbid this and that, nor does it require this and that; it forbids but +one thing, unbelief; it requires but one thing, faith, "that confidence +in God's good will at all times." Without this faith the best works are +as nothing, and if man should think that by them he could be +well-pleasing to God, he would be lowering God to the level of a +"broker or a laborer who will not dispense his grace and kindness +gratis." +</P> + +<P> +This understanding of faith and good works, so Luther now addresses his +opponents, should in fairness be kept in view by those who accuse him +of declaiming against good works, and they should learn from it, that +though he has preached against "good works," it was against such as are +falsely so called and as contribute toward the confusion of +consciences, because they are self-elected, do not flow from faith, and +are done with the pretension of doing works well-pleasing to God. +</P> + +<P> +This brings us to the end of the fundamental part of the treatise. It +was not Luther's intention, however, to speak only on the essence of +good works and their fundamental relation to faith; he would show, too, +how the "best work," faith, must prove itself in every way a living +faith, according to the other commandments. Luther does not proceed to +this part, however, until in the fundamental part he has said with +emphasis, that the believer, the spiritual man, needs no such +instruction (I. Timothy 1:9), but that he of his own accord and at all +times does good works "as his faith, his confidence, teaches him." Only +"because we do not all have such faith, or are unmindful of it," does +such instruction become necessary. +</P> + +<P> +Nor does he proceed until he has applied his oft repeated words +concerning the relation of faith to good works to the relation of the +First to the other Commandments. From the fact, that according to the +First Commandment, we acquire a pure heart and confidence toward God, +he derives the good work of the Second Commandment, namely, "to praise +God, to acknowledge His grace, to render all honor to Him alone." From +the same source he derives the good work of the Third Commandment, +namely, "to observe divine services with prayer and the hearing of +preaching, to incline the imagination of our hearts toward God's +benefits, and, to that end, to mortify and overcome the flesh." From +the same source he derives the works of the Second Table. +</P> + +<P> +The argument on the Third and Fourth Commandments claims nearly +one-half of the entire treatise. Among the good works which, according +to the Third Commandment, should be an exercise and proof of faith, +Luther especially mentions the proper hearing of mass and of preaching, +common prayer, bodily discipline and the mortification of the flesh, +and he joins the former and the latter by an important fundamental +discussion of the New Testament conception of Sabbath rest. +</P> + +<P> +Luther discusses the Fourth Commandment as fully as the Third. The +exercise of faith, according to this Commandment, consists in the +faithful performance of the duties of children toward their parents, of +parents toward their children, and of subordinates toward their +superiors in the ecclesiastical as well as in the common civil sphere. +The various duties issue from the various callings, for faithful +performance of the duties of one's calling, with the help of God and +for God's sake, is the true "good work." +</P> + +<P> +As he now proceeds to speak of the spiritual powers, the government of +the Church, he frankly reveals their faults and demands a reform of the +present rulers. Honor and obedience in all things should be rendered +unto the Church, the spiritual mother, as it is due to natural parents, +unless it be contrary to the first Three Commandments. But as matters +stand now the spiritual magistrates neglect their peculiar work, +namely, the fostering of godliness and discipline, like a mother who +runs away from her children and follows a lover, and instead they +undertake strange and evil works, like parents whose commands are +contrary to God. In this case members of the Church must do as godly +children do whose parents have become mad and insane. Kings, princes, +the nobility, municipalities and communities must begin of their own +accord and put a check to these conditions, so that the bishops and the +clergy, who are now too timid, may be induced to follow. But even the +civil magistrates must also suffer reforms to be enacted in their +particular spheres; especially are they called on to do away with the +rude "gluttony and drunkenness," luxury in clothing, the usurious sale +of rents and the common brothels. This, by divine and human right, is a +part of their enjoined works according to the Fourth Commandment. +</P> + +<P> +Luther, at last, briefly treats of the Second Table of the +Commandments, but in speaking of the works of these Commandments he +never forgets to point out their relation to faith, thus holding fast +this fundamental thought of the book to the end. Faith which does not +doubt that God is gracious, he says, will find it an easy matter to be +graciously and favorably minded toward one's neighbor and to overcome +all angry and wrathful desires. In this faith in God the Spirit will +teach us to avoid unchaste thoughts and thus to keep the Sixth +Commandment. When the heart trusts in the divine favor, it cannot seek +after the temporal goods of others, nor cleave to money, but according +to the Seventh Commandment, will use it with cheerful liberality for +the benefit of the neighbor. Where such confidence is present there is +also a courageous, strong and intrepid heart, which will at all times +defend the truth, as the Eighth Commandment demands, whether neck or +coat be at stake, whether it be against pope or kings. Where such faith +is present there is also strife against the evil lust, as forbidden in +the Ninth and Tenth Commandments, and that even unto death. +</P> + +<P> +3. The Importance of the Work.—Inquiring now into the importance of +the book, we note that Luther's impression evidently was perfectly +correct, when he wrote to Spalatin, long before its completion—as +early as March 25.—that he believed it to be better than anything he +had heretofore written. The book, indeed, surpasses all his previous +German writings in volume, as well as all his Latin and German ones in +clearness, richness and the fundamental importance of its content. In +comparison with the prevalent urging of self-elected works of monkish +holiness, which had arisen from a complete misunderstanding of the +so-called evangelical counsels (comp. esp. Matthew 19:16-22) and which +were at that time accepted as self-evident and zealously urged by the +whole church, Luther's argument must have appeared to all thoughtful +and earnest souls as a revelation, when he so clearly amplified the +proposition that only those works are to be regarded as good works +which God has commanded, and that therefore, not the abandoning of +one's earthly calling, but the faithful keeping of the Ten Commandments +in the course of one's calling, is the work which God requires of us. +Over against the wide-spread opinion, as though the will of God as +declared in the Ten Commandments referred only to the outward work +always especially mentioned, Luther's argument must have called to mind +the explanation of the Law, which the Lord had given in the Sermon on +the Mount, when he taught men to recognize only the extreme point and +manifestation of a whole trend of thought in the work prohibited by the +text, and when he directed Christians not to rest in the keeping of the +literal requirement of each Commandment, but from this point of vantage +to inquire into the whole depth and breadth of God's will—positively +and negatively—and to do His will in its full extent as the heart has +perceived it. Though this thought may have been occasionally expressed +in the expositions of the Ten Commandments which appeared at the dawn +of the Reformation, still it had never before been so clearly +recognized as the only correct principle, much less had it been so +energetically carried out from beginning to end, as is done in this +treatise. Over against the deep-rooted view that the works of love must +bestow upon faith its form, its content and its worth before God, it +must have appeared as the dawn of a new era (Galatians 3:22-25) when +Luther in this treatise declared, and with victorious certainty carried +out the thought, that it is true faith which invests the works, even +the best and greatest of works, with their content and worth before God. +</P> + +<P> +This proposition, which Luther here amplifies more clearly than ever +before, demanded nothing less than a breach with the whole of prevalent +religious views, and at that time must have been perceived as the +discovery of a new world, though it was no more than a return to the +clear teaching of the New Testament Scriptures concerning the way of +salvation. This, too, accounts for the fact that in this writing the +accusation is more impressively repelled than before, that the doctrine +of justification by faith alone resulted in moral laxity, and that, on +the other hand, the fundamental and radical importance of righteousness +by faith for the whole moral life is revealed in such a +heart-refreshing manner. Luther's appeal in this treatise to kings, +princes, the nobility, municipalities and communities, to declare +against the misuse of spiritual powers and to abolish various abuses in +civil life, marks this treatise as a forerunner of the great +Reformation writings, which appeared in the same year (1520), while, on +the other hand, his espousal of the rights of the "poor man"—to be met +with here for the first time—shows that the Monk of Witttenberg, +coming from the narrow limits of the convent, had an intimate and +sympathetic knowledge of the social needs of his time. Thus he proved +by his own example that to take a stand in the center of the Gospel +does not narrow the vision nor harden the heart, but rather produces +courage in the truth and sympathy for all manner of misery. +</P> + +<P> +Luther's contemporaries at once recognized the great importance of the +Treatise, for within the period of seven months it passed through eight +editions; these were followed by six more editions between the years of +1521 and 1525; in 1521 it was translated into Latin, and in this form +passed through three editions up to the year 1525; and all this in +spite of the fact that in those years the so-called three great +Reformation writings of 1520 were casting all else into the shadow. +Melanchthon, in a contemporaneous letter to John Hess, called it +Luther's best book. John Mathesius, the well-known pastor at +Joachimsthal and Luther's biographer, acknowledged that he had learned +the "rudiments of Christianity" from it. +</P> + +<P> +Even to-day this book has its peculiar mission to the Church. The +seeking after self-elected works, the indolence regarding the works +commanded of God, the foolish opinion, that the path of works leads to +God's grace and good-will, are even to-day widely prevalent within the +kingdom of God. To all this Luther's treatise answers: Be diligent in +the works of your earthly calling as commanded of God, but only after +having first strengthened, by the consideration of God's mercy, the +faith within you, which is the only source of all truly good works and +well-pleasing to God. +</P> + +<P CLASS="noindent"> +M. REU. +<BR> +WARTBURG SEMINARY, DUBUQUE, IOWA. +</P> + +<BR><BR><BR> + +<A NAME="dedication"></A> + +<H1 ALIGN="center"> +TREATISE ON GOOD WORKS +</H1> + +<H3 ALIGN="center"> +1520 +</H3> + +<BR> + +<H3 ALIGN="center"> +DEDICATION +<BR><BR> +JESUS +</H3> + +<BR> + +<P> +To the Illustrious, High-born Prince and Lord, John Duke of Saxony, +Landgrave of Thuringia, Margrave of Meissen, my gracious Lord and +Patron. +</P> + +<P> +</P> + +<P> +Illustrious, High-born Prince, gracious Lord! My humble duty and my +feeble prayer for your Grace always remembered! +</P> + +<P> +For a long time, gracious Prince and Lord, I have wished to show my +humble respect and duty toward your princely Grace, by the exhibition +of some such spiritual wares as are at my disposal; but I have always +considered my powers too feeble to undertake anything worthy of being +offered to your princely Grace. +</P> + +<P> +Since, however, my most gracious Lord Frederick, Duke of Saxony, +Elector and Vicar of the Holy Roman Empire, your Grace's brother, has +not despised, but graciously accepted my slight book, dedicated to his +electoral Grace, and now published—though such was not my intention, I +have taken courage from his gracious example and ventured to think that +the princely spirit, like the princely blood, may be the same in both +of you, especially in gracious kindness and good will. I have hoped +that your princely Grace likewise would not despise this my humble +offering which I have felt more need of publishing than an other of my +sermons or tracts. For the greatest of all questions has been raised, +the question of Good Works; in which is practised immeasurably more +trickery and deception than in anything else, and in which the +simpleminded man is so easily misled that our Lord Christ has commanded +us to watch carefully for the sheep's clothings under which the wolves +hide themselves. +</P> + +<P> +Neither silver, gold, precious stones, nor any rare thing has such +manifold alloys and flaws as have good works, which ought to have a +single simple goodness, and without it are mere color, show and deceit. +</P> + +<P> +And although I know and daily hear many people, who think slightingly +of my poverty, and say that I write only little pamphlets and German +sermons for the unlearned laity, this shall not disturb me. Would to +God I had in all my life, with all the ability I have, helped one +layman to be better! I would be satisfied, thank God, and be quite +willing then to let all my little books perish. +</P> + +<P> +Whether the making of many great books is an art and a benefit to the +Church, I leave others to judge. But I believe that if I were minded to +make great books according to their art, I could, with God's help, do +it more readily perhaps than they could prepare a little discourse +after my fashion. If accomplishment were as easy as persecution, Christ +would long since have been cast out of heaven again, and God's throne +itself overturned. Although we cannot all be writers, we all want to +be critics. +</P> + +<P> +I will most gladly leave to any one else the honor of greater things, +and not be at all ashamed to preach and to write in German for the +unlearned laymen. Although I too have little skill in it, I believe +that if we had hitherto done, and should henceforth do more of it, +Christendom would have reaped no small advantage, and have been more +bene fited by this than by the great, deep books and quaestiones, which +are used only in the schools, among the learned. +</P> + +<P> +Then, too, I have never forced or begged any one to hear me, or to read +my sermons. I have freely ministered in the Church of that which God +has given me and which I owe the Church. Whoever likes it not, may hear +and read what others have to say. And if they are not willing to be my +debtors, it matters little. For me it is enough, and even more than too +much, that some laymen condescend to read what I say. Even though there +were nothing else to urge me, it should be more than sufficient that I +have learned that your princely Grace is pleased with such German books +and is eager to receive instruction in Good Works and the Faith, with +which instruction it was my duty, humbly and with all diligence to +serve you. +</P> + +<P> +Therefore, in dutiful humility I pray that your princely Grace may +accept this offering of mine with a gracious mind, until, if God grant +me time, I prepare a German exposition of the Faith in its entirety. +For at this time I have wished to show how in all good works we should +practice and make use of faith, and let faith be the chief work. If God +permit, I will treat at another time of the Faith itself—how we are +daily to pray or recite it. +</P> + +<P> +I humbly commend myself herewith to your princely Grace, Your Princely +Grace's Humble Chaplain, +</P> + +<P CLASS="noindent"> +DR. MARTIN LUTHER. +<BR> +From Wittenberg, March 29th, A. D. 1520. +</P> + +<BR><BR><BR> + +<A NAME="treatise"></A> +<H2 ALIGN="center"> +THE TREATISE +</H2> + +<P> +I. We ought first to know that there are no good works except those +which God has commanded, even as there is no sin except that which God +has forbidden. Therefore whoever wishes to know and to do good works +needs nothing else than to know God's commandments. Thus Christ says, +Matthew xix, "If thou wilt enter into life, keep the commandments." And +when the young man asks Him, Matthew xix, what he shall do that he may +inherit eternal life, Christ sets before him naught else but the Ten +Commandments. Accordingly, we must learn how to distinguish among good +works from the Commandments of God, and not from the appearance, the +magnitude, or the number of the works themselves, nor from the judgment +of men or of human law or custom, as we see has been done and still is +done, because we are blind and despise the divine Commandments. +</P> + +<P> +II. The first and highest, the most precious of all good works is faith +in Christ, as He says, John vi. When the Jews asked Him: "What shall we +do that we may work the works of God?" He answered: "This is the work +of God, that ye believe on Him Whom He hath sent." When we hear or +preach this word, we hasten over it and deem it a very little thing and +easy to do, whereas we ought here to pause a long time and to ponder it +well. For in this work all good works must be done and receive from it +the inflow of their goodness, like a loan. This we must put bluntly, +that men may understand it. +</P> + +<P> +We find many who pray, fast, establish endowments, do this or that, +lead a good life before men, and yet if you should ask them whether +they are sure that what they do pleases God, they say, "No"; they do +not know, or they doubt. And there are some very learned men, who +mislead them, and say that it is not necessary to be sure of this; and +yet, on the other hand, these same men do nothing else but teach good +works. Now all these works are done outside of faith, therefore they +are nothing and altogether dead. For as their conscience stands toward +God and as it believes, so also are the works which grow out of it. Now +they have no faith, no good conscience toward God, therefore the works +lack their head, and all their life and goodness is nothing. Hence it +comes that when I exalt faith and reject such works done without faith, +they accuse me of forbidding good works, when in truth I am trying hard +to teach real good works of faith. +</P> + +<P> +III. If you ask further, whether they count it also a good work when +they work at their trade, walk, stand, eat, drink, sleep, and do all +kinds of works for the nourishment of the body or for the common +welfare, and whether they believe that God takes pleasure in them +because of such works, you will find that they say, "No"; and they +define good works so narrowly that they are made to consist only of +praying in church, fasting, and almsgiving. Other works they consider +to be in vain, and think that God cares nothing for them. So through +their damnable unbelief they curtail and lessen the service of God, Who +is served by all things whatsoever that are done, spoken or thought in +faith. +</P> + +<P> +So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, and +know that God accepteth thy works. Let thy garments be always white; +and let thy head lack no ointment. Live joyfully with the wife whom +thou lovest all the days of the life of thy vanity." "Let thy garments +be always white," that is, let all our works be good, whatever they may +be, without any distinction. And they are white when I am certain and +believe that they please God. Then shall the head of my soul never +lack the ointment of a joyful conscience. +</P> + +<P> +So Christ says, John viii: "I do always those things that please Him." +And St. John says, I. John iii: "Hereby we know that we are of the +truth, if we can comfort our hearts before Him and have a good +confidence. And if our heart condemns or frets us, God is greater than +our heart, and we have confidence, that whatsoever we ask, we shall +receive of Him, because we keep His Commandments, and do those things +that are pleasing in His sight." Again: "Whosoever is born of God, that +is, whoever believes and trusts God, doth not commit sin, and cannot +sin." Again, Psalm xxxiv: "None of them that trust in Him shall do +sin." And in Psalm ii: "Blessed are all they that put their trust in +Him." If this be true, then all that they do must be good, or the evil +that they do must be quickly forgiven. Behold, then, why I exalt faith +so greatly, draw all works into it, and reject all works which do not +flow from it. +</P> + +<P> +IV. Now every one can note and tell for himself when he does what is +good or what is not good; for if he finds his heart confident that it +pleases God, the work is good, even if it were so small a thing as +picking up a straw. If confidence is absent, or if he doubts, the work +is not good, although it should raise all the dead and the man should +give himself to be burned. This is the teaching of St. Paul, Romans +xiv: "Whatsoever is not done of or in faith is sin." Faith, as the +chief work, and no other work, has given us the name of "believers on +Christ." For all other works a heathen, a Jew, a Turk, a sinner, may +also do; but to trust firmly that he pleases God, is possible only for +a Christian who is enlightened and strengthened by grace. +</P> + +<P> +That these words seem strange, and that some call me a heretic because +of them, is due to the fact that men have followed blind reason and +heathen ways, have set faith not above, but beside other virtues, and +have given it a work of its own, apart from all works of the other +virtues; although faith alone makes all other works good, acceptable +and worthy, in that it trusts God and does not doubt that for it all +things that a man does are well done. Indeed, they have not let faith +remain a work, but have made a habitus of it, as they say, although +Scripture gives the name of a good, divine work to no work except to +faith alone. Therefore it is no wonder that they have become blind and +leaders of the blind. And this faith brings with it at once love, +peace, joy and hope. For God gives His Spirit at once to him who trusts +Him, as St. Paul says to the Galatians: "You received the Spirit not +because of your good works, but when you believed the Word of God." +</P> + +<P> +V. In this faith all works become equal, and one is like the other; all +distinctions between works fall away, whether they be great, small, +short, long, few or many. For the works are acceptable not for their +own sake, but because of the faith which alone is, works and lives in +each and every work without distinction, however numerous and various +they are, just as all the members of the body live, work and have their +name from the head, and without the head no member can live, work and +have a name. +</P> + +<P> +From which it further follows that a Christian who lives in this faith +has no need of a teacher of good works, but whatever he finds to do he +does, and all is well done; as Samuel said to Saul: "The Spirit of the +Lord will come upon thee, and thou shalt be turned into another man; +then do thou as occasion serves thee; for God is with thee." So also we +read of St. Anna, Samuel's mother: "When she believed the priest Eli +who promised her God's grace, she went home in joy and peace, and from +that time no more turned hither and thither," that is, whatever +occurred, it was all one to her. St. Paul also says: "Where the Spirit +of Christ is, there all is free." For faith does not permit itself to +be bound to any work, nor does it allow any work to be taken from it, +but, as the First Psalm says, "He bringeth forth his fruit in his +season," that is, as a matter of course. +</P> + +<P> +VI. This we may see in a common human example. When a man and a woman +love and are pleased with each other, and thoroughly believe in their +love, who teaches them how they are to behave, what they are to do, +leave undone, say, not say, think? Confidence alone teaches them all +this, and more. They make no difference in works: they do the great, +the long, the much, as gladly as the small, the short, the little, and +vice versa; and that too with joyful, peaceful, confident hearts, and +each is a free companion of the other. But where there is a doubt, +search is made for what is best; then a distinction of works is +imagined whereby a man may win favor; and yet he goes about it with a +heavy heart, and great disrelish; he is, as it were, taken captive, +more than half in despair, and often makes a fool of himself. +</P> + +<P> +So a Christian who lives in this confidence toward God, a knows all +things, can do all things, undertakes all things that are to be done, +and does everything cheerfully and freely; not that he may gather many +merits and good works, but because it is a pleasure for him to please +God thereby, and he serves God purely for nothing, content that his +service pleases God. On the other hand, he who is not at one with God, +or doubts, hunts and worries in what way he may do enough and with many +works move God. He runs to St. James of Compostella, to Rome, to +Jerusalem, hither and yon, prays St. Bridget's prayer and the rest, +fasts on this day and on that, makes confession here, and makes +confession there, questions this man and that, and yet finds no peace. +He does all this with great effort, despair and disrelish of heart, so +that the Scriptures rightly call such works in Hebrew Avenama, that is, +labor and travail. And even then they are not good works, and are all +lost. Many have been crazed thereby; their fear has brought them into +all manner of misery. Of these it is written, Wisdom of Solomon v: "We +have wearied ourselves in the wrong way; and have gone through deserts, +where there lay no way; but as for the way of the Lord, we have not +known it, and the sun of righteousness rose not upon us." +</P> + +<P> +VII. In these works faith is still slight and weak; let us ask further, +whether they believe that they are well-pleasing to God when they +suffer in body, property, honor, friends, or whatever they have, and +believe that God of His mercy appoints their sufferings and +difficulties for them, whether they be small or great. This is real +strength, to trust in God when to all our senses and reason He appears +to be angry; and to have greater confidence in Him than we feel. Here +He is hidden, as the bride says in the Song of Songs: "Behold he +standeth behind our wall, he looketh forth at the windows"; that is, He +stands hidden among the sufferings, which would separate us from Him +like a wall, yea, like a wall of stone, and yet He looks upon me and +does not leave me, for He is standing and is ready graciously to help, +and through the window of dim faith He permits Himself to be seen. And +Jeremiah says in Lamentations, "He casts off men, but He does it not +willingly." +</P> + +<P> +This faith they do not know at all, and give up, thinking that God has +forsaken them and is become their enemy; they even lay the blame of +their ills on men and devils, and have no confidence at all in God. For +this reason, too, their suffering is always an offence and harmful to +them, and yet they go and do some good works, as they think, and are +not aware of their unbelief. But they who in such suffering trust God +and retain a good, firm confidence in Him, and believe that He is +pleased with them, these see in their sufferings and afflictions +nothing but precious merits and the rarest possessions, the value of +which no one can estimate. For faith and confidence make precious +before God all that which others think most shameful, so that it is +written even of death in Psalm cxvi, "Precious in the sight of the Lord +is the death of His saints." And just as the confidence and faith are +better, higher and stronger at this stage than in the first stage, so +and to the same degree do the sufferings which are borne in this faith +excel all works of faith. Therefore between such works and sufferings +there is an immeasurable difference and the sufferings are infinitely +better. +</P> + +<P> +VIII. Beyond all this is the highest stage of faith, when; God punishes +the conscience not only with temporal sufferings, but with death, hell, +and sin, and refuses grace and mercy, as though it were His will to +condemn and to be angry eternally. This few men experience, but David +cries out in Psalm vi, "O Lord, rebuke me not in Thine anger." To +believe at such times that God, in His mercy, is pleased with us, is +the highest work that can be done by and in the creature; but of this +the work-righteous and doers of good works know nothing at all. For how +could they here look for good things and grace from God, as long as +they are not certain in their works, and doubt even on the lowest step +of faith. +</P> + +<P> +In this way I have, as I said, always praised faith, and rejected all +works which are done without such faith, in order thereby to lead men +from the false, pretentious, pharisaic, unbelieving good works, with +which all monastic houses, churches, homes, low and higher classes are +overfilled, and lead them to the true, genuine, thoroughly good, +believing works. In this no one opposes me except the unclean beasts, +which do not divide the hoof, as the Law of Moses decrees; who will +suffer no distinction among good works, but go lumbering along: if only +they pray, fast, establish endowments, go to confession, and do enough, +everything shall be good, although in all this they have had no faith +in God's grace and approval. Indeed, they consider the works best of +all, when they have done many, great and long works without any such +confidence, and they look for good only after the works are done; and +so they build their confidence not on divine favor, but on the works +they have done, that is, on sand and water, from which they must at +last take a cruel fall, as Christ says, Matthew vii. This good-will and +favor, on which our confidence rests, was proclaimed by the angels from +heaven, when they sang on Christmas night: "Gloria in excelsis Deo, +Glory to God in the highest, peace to earth, gracious favor to man." +</P> + +<P> +IX. Now this is the work of the First Commandment, which commands: +"Thou shalt have no other gods," which means: "Since I alone am God, +thou shalt place all thy confidence, trust and faith on Me alone, and +on no one else." For that is not to have a god, if you call him God +only with your lips, or worship him with the knees or bodily gestures; +but if you trust Him with the heart, and look to Him for all good, +grace and favor, whether in works or sufferings, in life or death, in +joy or sorrow; as the Lord Christ says to the heathen woman, John iv: +"I say unto thee, they that worship God must worship Him in spirit and +in truth." And this faith, faithfulness, confidence deep in the heart, +is the true fulfilling of the First Commandment; without this there is +no other work that is able to satisfy this Commandment. And as this +Commandment is the very first, highest and best, from which all the +others proceed, in which they exist, and by which they are directed and +measured, so also its work, that is, the faith or confidence in God's +favor at all times, is the very first, highest and best, from which all +others must proceed, exist, remain, be directed and measured. Compared +with this, other works are just as if the other Commandments were +without the First, and there were no God, Therefore St. Augustine well +says that the works of the First Commandment are faith, hope and love. +As I said above, such faith and confidence bring love and hope with +them. Nay, if we see it aright, love is the first, or comes at the same +instant with faith. For I could not trust God, if I did not think that +He wished to be favorable and to love me, which leads me, in turn, to +love Him and to trust Him heartily and to look to Him for all good +things. +</P> + +<P> +X. Now you see for yourself that all those who do not at at all times +trust God and do not in all their works or sufferings, life and death, +trust in His favor, grace and good-will, but seek His favor in other +things or in themselves, do not keep this Commandment, and practise +real idolatry, even if they were to do the works of all the other +Commandments, and in addition had all the prayers, fasting, obedience, +patience, chastity, and innocence of all the saints combined. For the +chief work is not present, without which all the others are nothing but +mere sham, show and pretence, with nothing back of them; against which +Christ warns us, Matthew vii: "Beware of false prophets, which come to +you in sheep's clothing." Such are all who wish with their many good +works, as they say, to make God favorable to themselves, and to buy +God's grace from Him, as if He were a huckster or a day-laborer, +unwilling to give His grace and favor for nothing. These are the most +perverse people on earth, who will hardly or never be converted to the +right way. Such too are all who in adversity run hither and thither, +and look for counsel and help everywhere except from God, from Whom +they are most urgently commanded to seek it; whom the Prophet Isaiah +reproves thus, Isaiah ix: "The mad people turneth not to Him that +smiteth them"; that is, God smote them and sent them sufferings and all +kinds of adversity, that they should run to Him and trust Him. But +they run away from Him to men, now to Egypt, now to Assyria, perchance +also to the devil; and of such idolatry much is written in the same +Prophet and in the Books of the Kings. This is also the way of all holy +hypocrites when they are in trouble: they do not run to God, but flee +from Him, and only think of how they may get rid of their trouble +through their own efforts or through human help, and yet they consider +themselves and let others consider them pious people. +</P> + +<P> +XI. This is what St. Paul means in many places, where he ascribes so +much to faith, that he says: Justus ex fide sua vivit, "the righteous +man draws his life out of his faith," and faith is that because of +which he is counted righteous before God. If righteousness consists of +faith, it is clear that faith fulfils all commandments and makes all +works righteous, since no one is justified except he keep all the +commands of God. Again, the works can justify no one before God without +faith. So utterly and roundly does the Apostle reject works and praise +faith, that some have taken offence at his words and say: "Well, then, +we will do no more good works," although he condemns such men as erring +and foolish. +</P> + +<P> +So men still do. When we reject the great, pretentious works of our +time, which are done entirely without faith, they say: Men are only to +believe and not to do anything good. For nowadays they say that the +works of the First Commandment are singing, reading, organ-playing, +reading the mass, saying matins and vespers and the other hours, the +founding and decorating of churches, altars, and monastic houses, the +gathering of bells, jewels, garments, trinkets and treasures, running +to Rome and to the saints. Further, when we are dressed up and bow, +kneel, pray the rosary and the Psalter, and all this not before an +idol, but before the holy cross of God or the pictures of His saints: +this we call honoring and worshiping God, and, according to the First +Commandment, "having no other gods"; although these things usurers, +adulterers and all manner of sinners can do too, and do them daily. +</P> + +<P> +Of course, if these things are done with such faith that we believe +that they please God, then they are praiseworthy, not because of their +virtue, but because of such faith, for which all works are of equal +value, as has been said. But if we doubt or do not believe that God is +gracious to us and is pleased with us, or if we presumptuously expect +to please Him only through and after our works, then it is all pure +deception, outwardly honoring God, but inwardly setting up self as a +false god. This is the reason why I have so often spoken against the +display, magnificence and multitude of such works and have rejected +them, because it is as clear as day that they are not only done in +doubt or without faith, but there is not one in a thousand who does not +set his confidence upon the works, expecting by them to win God's favor +and anticipate His grace; and so they make a fair of them, a thing +which God cannot endure, since He has promised His grace freely, and +wills that we begin by trusting that grace, and in it perform all +works, whatever they may be. +</P> + +<P> +XII. Note for yourself, then, how far apart these two are: keeping the +First Commandment with outward works only, and keeping it with inward +trust. For this last makes true, living children of God, the other only +makes worse idolatry and the most mischievous hypocrites on earth, who +with their apparent righteousness lead unnumbered people into their +way, and yet allow them to be without faith, so that they are miserably +misled, and are caught in the pitiable babbling and mummery. Of such +Christ says, Matthew xxiv: "Beware, if any man shall say unto you, Lo, +here is Christ, or there"; and John iv: "I say unto thee, the hour +cometh, when ye shall neither in this mountain nor yet at Jerusalem +worship God, for the Father seeketh spiritual worshipers." +</P> + +<P> +These and similar passages have moved me and ought to move everyone to +reject the great display of bulls, seals, flags, indulgences, by which +the poor folk are led to build churches, to give, to endow, to pray, +and yet faith is not mentioned, and is even suppressed. For since faith +knows no distinction among works, such exaltation and urging of one +work above another cannot exist beside faith. For faith desires to be +the only service of God, and will grant this name and honor to no other +work, except in so far as faith imparts it, as it does when the work is +done in faith and by faith. This perversion is indicated in the Old +Testament, when the Jews left the Temple and sacrificed at other +places, in the green parks and on the mountains. This is what these men +also do: they are zealous to do all works, but this chief work of faith +they regard not at all. +</P> + +<P> +XIII. Where now are they who ask, what works are good; what they shall +do; how they shall be religious? Yes, and where are they who say that +when we preach of faith, we shall neither teach nor do works? Does not +this First Commandment give us more work to do than any man can do? If +a man were a thousand men, or all men, or all creatures, this +Commandment would yet ask enough of him, and more than enough, since he +is commanded to live and walk at all times in faith and confidence +toward God, to place such faith in no one else, and so to have only +one, the true God, and none other. +</P> + +<P> +Now, since the being and nature of man cannot for an instant be without +doing or not doing something, enduring or running away from something +(for, as we see, life never rests), let him who will be pious and +filled with good works, begin and in all his life and works at all +times exercise himself in this faith; let him learn to do and to leave +undone all things in such continual faith; then will he find how much +work he has to do, and how completely all things are included in faith; +how he dare never grow idle, because his very idling must be the +exercise and work of faith. In brief, nothing can be in or about us and +nothing can happen to us but that it must be good and meritorious, if +we believe (as we ought) that all things please God. So says St. Paul: +"Dear brethren, all that ye do, whether ye eat or drink, do all in the +Name of Jesus Christ, our Lord." Now it cannot be done in this Name +except it be done in this faith. Likewise, Romans vii: "We know that +all things work together for good to the saints of God." +</P> + +<P> +Therefore, when some say that good works are forbidden when we preach +faith alone, it is as if I said to a sick man: "If you had health, you +would have the use of all your limbs; but without health, the works of +all your limbs are nothing"; and he wanted to infer that I had +forbidden the works of all his limbs; whereas, on the contrary, I meant +that he must first have health, which will work all the works of all +the members. So faith also must be in all works the master-workman and +captain, or they are nothing at all. +</P> + +<P> +XIV. You might say: "Why then do we have so many laws of the Church and +of the State, and many ceremonies of churches, monastic houses, holy +places, which urge and tempt men to good works, if faith does all +things through the First Commandment?" I answer: Simply because we do +not all have faith or do not heed it. If every man had faith, we would +need no more laws, but every one would of himself at all times do good +works, as his confidence in God teaches him. +</P> + +<P> +But now there are four kinds of men: the first, just mentioned, who +need no law, of whom St. Paul says, I. Timothy i, "The law is not made +for a righteous man," that is, for the believer, but believers of +themselves do what they know and can do, only because they firmly trust +that God's favor and grace rests upon them in all things. The second +class want to abuse this freedom, put a false confidence in it, and +grow lazy; of whom St. Peter says, I. Peter ii, "Ye shall live as free +men, but not using your liberty for a cloak of maliciousness," as if he +said: The freedom of faith does not permit sins, nor will it cover +them, but it sets us free to do all manner of good works and to endure +all things as they happen to us, so that a man is not bound only to one +work or to a few. So also St. Paul, Galatians v: "Use not your liberty +for an occasion to the flesh." Such men must be urged by laws and +hemmed in by teaching and exhortation. The third class are wicked men, +always ready for sins; these must be constrained by spiritual and +temporal laws, like wild horses and dogs, and where this does not help, +they must be put to death by the worldly sword, as St. Paul says, +Romans xiii: "The worldly ruler bears the sword, and serves God with +it, not as a terror to the good, but to the evil." The fourth class, +who are still lusty, and childish in their understanding of faith and +of the spiritual life, must be coaxed like young children and tempted +with external, definite and prescribed decorations, with reading, +praying, fasting, singing, adorning of churches, organ playing, and +such other things as are commanded and observed in monastic houses and +churches, until they also learn to know the faith. Although there is +great danger here, when the rulers, as is now, alas! the case, busy +themselves with and insist upon such ceremonies and external works as +if they were the true works, and neglect faith, which they ought always +to teach along with these works, just as a mother gives her child other +food along with the milk, until the child can eat the strong food by +itself. +</P> + +<P> +XV. Since, then, we are not all alike, we must tolerate such people, +share their observances and burdens, and not despise them, but teach +them the true way of faith. So St. Paul teaches, Romans xiv: "Him that +is weak in the faith receive ye, to teach him." And so he did himself, +I. Corinthians ix: "To them that are under the law, I became as under +the law, although I was not under the law." And Christ, Matthew xvii, +when He was asked to pay tribute, which He was not obligated to pay, +argues with St. Peter, whether the children of kings must give +tribute, or only other people. St. Peter answers: "Only other people." +Christ said: "Then are the children of kings free; notwithstanding, +lest we should offend them, go thou to the sea, and cast an hook, and +take up the fish that first cometh up; and in his mouth thou shalt find +a piece of money; take that and give it for me and thee." +</P> + +<P> +Here we see that all works and things are free to a Christian through +his faith; and yet, because the others do not yet believe, he observes +and bears with them what he is not obligated to do. But this he does +freely, for he is certain that this is pleasing to God, and he does it +willingly, accepts it as any other free work which comes to his hand +without his choice, because he desires and seeks no more than that he +may in his faith do works to please God. +</P> + +<P> +But since in this discourse we have undertaken to teach what righteous +and good works are, and are now speaking of the highest work, it is +clear that we do not speak of the second, third and fourth classes of +men, but of the first, into whose likeness all the others are to grow, +and until they do so the first class must endure and instruct them. +Therefore we must not despise, as if they were hopeless, these men of +weak faith, who would gladly do right and learn, and yet cannot +understand because of the ceremonies to which they cling; we must +rather blame their ignorant, blind teachers, who have never taught them +the faith, and have led them so deeply into works. They must be gently +and gradually led back again to faith, as a sick man is treated, and +must be allowed for a time, for their conscience sake, to cling to some +works and do them as necessary to salvation, so long as they rightly +grasp the faith; lest if we try to tear them out so suddenly, their +weak consciences be quite shattered and confused, and retain neither +faith nor works. But the hardheaded, who, hardened in their works, give +no heed to what is said of faith, and fight against it, these we must, +as Christ did and taught, let go their way, that the blind may lead the +blind. +</P> + +<P> +XVI. But you say: How can I trust surely that all my works are pleasing +to God, when at times I fall, and talk, eat, drink and sleep too much, +or otherwise transgress, as I cannot help doing? Answer: This question +shows that you still regard faith as a work among other works, and do +not set it above all works. For it is the highest work for this very +reason, because it remains and blots out these daily sins by not +doubting that God is so kind to you as to wink at such daily +transgression and weakness. Aye, even if a deadly sin should occur +(which, however, never or rarely happens to those who live in faith and +trust toward God), yet faith rises again and does not doubt that its +sin is already gone; as it is written I. John ii: "My little children, +these things I write unto you, that ye sin not. And if any man sin, we +have an Advocate with God the Father, Jesus Christ, Who is the +propitiation of all our sins." And Wisdom xv: "For if we sin, we are +Thine, knowing Thy power." And Proverbs xxiv: "For a just man falleth +seven times, and riseth up again." Yes, this confidence and faith must +be so high and strong that the man knows that all his life and works +are nothing but damnable sins before God's judgment, as it is written, +Psalm cxliii: "In thy sight shall no man living be justified"; and he +must entirely despair of his works, believing that they cannot be good +except through this faith, which looks for no judgment, but only for +pure grace, favor, kindness and mercy, like David, Psalm xxvi: "Thy +loving kindness is ever before mine eyes, and I have trusted in Thy +truth"; Psalm iv: "The light of Thy countenance is lift up upon us +(that is, the knowledge of Thy grace through faith), and thereby hast +Thou put gladness in my heart"; for as faith trusts, so it receives. +</P> + +<P> +See, thus are works forgiven, are without guilt and are good, not by +their own nature, but by the mercy and grace of God because of the +faith which trusts on the mercy of God. Therefore we must fear because +of the works, but comfort ourselves because of the grace of God, as it +is written, Psalm cxlvii: "The Lord taketh pleasure in them that I fear +Him, in those that hope in His mercy." So we pray with perfect +confidence: "Our Father," and yet petition: "Forgive us our +trespasses"; we are children and yet sinners; are acceptable and yet do +not do enough; and all this is the work of faith, firmly grounded in +God's grace. +</P> + +<P> +XVII. But if you ask, where the faith and the confidence can be found +and whence they come, this it is certainly most necessary to know. +First: Without doubt faith does not come from your works or merit, but +alone from Jesus Christ, and is freely promised and given; as St. Paul +writes, Romans v: "God commendeth His love to us as exceeding sweet and +kindly, in that, while we were yet sinners, Christ died for us"; as if +he said: "Ought not this give us a strong unconquerable confidence, +that before we prayed or cared for it, yes, while we still continually +walked in sins, Christ dies for our sin?" St. Paul concludes: "If while +we were yet sinners Christ died for us, how much more then, being +justified by His blood, shall we be saved from wrath through Him; and +if, when we were enemies, we were reconciled to God by the death of His +Son, much more, being reconciled, shall we be saved by His life." +</P> + +<P> +Lo! thus must thou form Christ within thyself and see how in Him God +holds before thee and offers thee His mercy without any previous merits +of thine own, and from such a view of His grace must thou draw faith +and confidence of the forgiveness of all thy sins. Faith, therefore, +does not begin with works, neither do they create it, but it must +spring up and flow from the blood, wounds and death of Christ. If thou +see in these that God is so kindly affectioned toward thee that He +gives even His Son for thee, then thy heart also must in its turn grow +sweet and kindly affectioned toward God, and so thy confidence must +grow out of pure good-will and love—God's love toward thee and thine +toward God. We never read that the Holy Spirit was given to any one +when he did works, but always when men have heard the Gospel of Christ +and the mercy of God. From this same Word and from no other source must +faith still come, even in our day and always. For Christ is the rock +out of which men suck oil and honey, as Moses says, Deuteronomy xxxii. +</P> + +<P> +XVIII. So far we have treated of the first work and of the First +Commandment, but very briefly, plainly and hastily, for very much might +be said of it. We will now trace the works farther through the +following Commandments. +</P> + +<P> +The second work, next to faith, is the work of the Second Commandment, +that we shall honor God's Name and not take it in vain. This, like all +the other works, cannot be done without faith; and if it is done +without faith, it is all sham and show. After faith we can do no +greater work than to praise, preach, sing and in every way exalt and +magnify God's glory, honor and Name. +</P> + +<P> +And although I have said above, and it is true, that there is no +difference in works where faith is and does the work, yet this is true +only when they are compared with faith and its works. Measured by one +another there is a difference, and one is higher than the other. Just +as in the body the members do not differ when compared with health, and +health works in the one as much as in the other; yet the works of the +members are different, and one is higher, nobler, more useful than the +other; so, here also, to praise God's glory and Name is better than the +works of the other Commandments which follow; and yet it must be done +in the same faith as all the others. +</P> + +<P> +But I know well that this work is lightly esteemed, and has indeed +become unknown. Therefore we must examine it further, and will say no +more about the necessity of doing it in the faith and confidence that +it pleases God. Indeed there is no work in which confidence and faith +are so much experienced and felt as in honoring God's Name; and it +greatly helps to strengthen and increase faith, although all works also +help to do this, as St. Peter says, II. Peter i: "Wherefore the +rather, brethren, give diligence through good works to make your +calling and election sure." +</P> + +<P> +XIX. The First Commandment forbids us to have other gods, and thereby +commands that we have a God, the true God, by a firm faith, trust, +confidence, hope and love, which are the only works whereby a man can +have, honor and keep a God; for by no other work can one find or lose +God except by faith or unbelief, by trusting or doubting; of the other +works none reaches quite to God. So also in the Second Commandment we +are forbidden to use His Name in vain. Yet this is not to be enough, +but we are thereby also commanded to honor, call upon, glorify, preach +and praise His Name. And indeed it is impossible that God's Name should +not be dishonored where it is not rightly honored. For although it be +honored with the lips, bending of the knees, kissing and other +postures, if this is not done in the heart by faith, in confident trust +in God's grace, it is nothing else than an evidence and badge of +hypocrisy. +</P> + +<P> +See now, how many kinds of good works a man can do under this +Commandment at all times and never be without the good works of this +Commandment, if he will; so that he truly need not make a long +pilgrimage or seek holy places. For, tell me, what moment can pass in +which we do not without ceasing receive God's blessings, or, on the +other hand, suffer adversity? But what else are God's blessings and +adversities than a constant urging and stirring up to praise, honor, +and bless God, and to call upon His Name? Now if you had nothing else +at all to do, would you not have enough to do with this Commandment +alone, that you without ceasing bless, sing, praise and honor God's +Name? And for what other purpose have tongue, voice, language and mouth +been created? As Psalm li. says: "Lord, open Thou my lips, and my mouth +shall show forth Thy praise." Again: "My tongue shall sing aloud of Thy +mercy." +</P> + +<P> +What work is there in heaven except that of this Second Commandment? As +it is written in Psalm lxxxiv: "Blessed are they that dwell in Thy +house: they will be for ever praising Thee." So also David says in +Psalm xxxiv: "God's praise shall be continually in my mouth." And St. +Paul, I. Corinthians x: "Whether therefore ye eat or drink, or +whatsoever ye do, do all to the glory of God." Also Colossians iii: +"Whatsoever ye do in word or deed, do all in the Name of the Lord +Jesus, giving thanks to God and the Father." If we were to observe this +work, we would have a heaven here on earth and always have enough to +do, as have the saints in heaven. +</P> + +<P> +XX. On this is based the wonderful and righteous judgment of God, that +at times a poor man, in whom no one can see many great works, in the +privacy of his home joyfully praises God when he fares well, or with +entire confidence calls upon Him when he fares ill, and thereby does a +greater and more acceptable work than another, who fasts much, prays +much, endows churches, makes pilgrimages, and burdens himself with +great deeds in this place and in that. Such a fool opens wide his +mouth, looks for great works to do, and is so blinded that he does not +at all notice this greatest work, and praising God is in his eyes a +very small matter compared with the great idea he has formed of the +works of his own devising, in which he perhaps praises himself more +than God, or takes more pleasure in them than he does in God; and thus +with his good works he storms against the Second Commandment and its +works. Of all this we have an illustration in the case of the Pharisee +and the Publican in the Gospel. For the sinner calls upon God in his +sins, and praises Him, and so has hit upon the two highest +Commandments, faith and God's honor. The hypocrite misses both and +struts about with other good works by which he praises himself and not +God, and puts his trust in himself more than in God. Therefore he is +justly rejected and the other chosen. +</P> + +<P> +The reason of all this is that the higher and better the works are, the +less show they make; and that every one thinks they are easy, because +it is evident that no one pretends to praise God's Name and honor so +much as the very men who never do it and with their show of doing it, +while the heart is without faith, cause the precious work to be +despised. So that the Apostle St. Paul dare say boldly, Romans ii, that +they blaspheme God's Name who make their boast of God's Law. For to +name the Name of God and to write His honor on paper and on the walls +is an easy matter; but genuinely to praise and bless Him in His good +deeds and confidently to call upon Him in all adversities, these are +truly the most rare, highest works, next to faith, so that if we were +to see how few of them there are in Christendom, we might despair for +very sorrow. And yet there is a constant increase of high, pretty, +shining works of men's devising, or of works which look like these true +works, but at bottom are all without faith and without faithfulness; in +short, there is nothing good back of them. Thus also Isaiah xlviii. +rebukes the people of Israel: "Hear ye this, ye which are called by the +name of Israel, which swear by the Name of the Lord, and make mention +of the God of Israel neither in truth, nor in righteousness"; that is, +they did it not in the true faith and confidence, which is the real +truth and righteousness, but trusted in themselves, their works and +powers, and yet called upon God's Name and praised Him, two things +which do not fit together. +</P> + +<P> +XXI. The first work of this Commandment then is, to praise God in all +His benefits, which are innumerable, so that such praise and +thanksgiving ought also of right never to cease or end. For who can +praise Him perfectly for the gift of natural life, not to mention all +other temporal and eternal blessings? And so through this one part of +the Commandment man is overwhelmed with good and precious works; if he +do these in true faith, he has indeed not lived in vain. And in this +matter none sin so much as the most resplendent saints, who are pleased +with themselves and like to praise themselves or to hear themselves +praised, honored and glorified before men. +</P> + +<P> +Therefore the second work of this Commandment is, to be on one's guard, +to flee from and to avoid all temporal honor and praise, and never to +seek a name for oneself, or fame and a great reputation, that every one +sing of him and tell of him; which is an exceedingly dangerous sin, and +yet the most common of all, and, alas! little regarded. Every one wants +to be of importance and not to be the least, however small he may be; +so deeply is nature sunk in the evil of its own conceit and in its +self-confidence contrary to these two first Commandments. +</P> + +<P> +Now the world regards this terrible vice as the highest virtue, and +this makes it exceedingly dangerous for those who do not understand and +have not had experience of God's Commandments and the histories of the +Holy Scriptures, to read or hear the heathen books and histories. For +all heathen books are poisoned through and through with this striving +after praise and honor; in them men are taught by blind reason that +they were not nor could be men of power and worth, who are not moved by +praise and honor; but those are counted the best, who disregard body +and life, friend and property and everything in the effort to win +praise and honor. All the holy Fathers have complained of this vice and +with one mind conclude that it is the very last vice to be overcome. +St. Augustine says: "All other vices are practised in evil works; only +honor and self-satisfaction are practised in and by means of good +works." +</P> + +<P> +Therefore if a man had nothing else to do except this second work of +this Commandment, he would yet have to work all his life-time in order +to fight this vice and drive it out, so common, so subtile, so quick +and insidious is it. Now we all pass by this good work and exercise +ourselves in many other lesser good works, nay, through other good +works we overthrow this and forget it entirely. So the holy Name of +God, which alone should be honored, is taken in vain and dishonored +through our own cursed name, self-approval and honor-seeking. And this +sin is more grievous before God than murder and adultery; but its +wickedness is not so clearly seen as that of murder, because of its +subtilty, for it is not accomplished in the coarse flesh, but in the +spirit. +</P> + +<P> +XXII. Some think it is good for young people that they be enticed by +reputation and honor, and again by shame of and dishonor, and so be +induced to do good. For there are many who do the good and leave the +evil undone out of fear of shame and love of honor, and so do what they +would otherwise by no means do or leave undone. These I leave to their +opinion. But at present we are seeking how true good works are to be +done, and they who are inclined to do them surely do not need to be +driven by the fear of shame and the love of honor; they have, and are +to have a higher and far nobler incentive, namely, God's commandment, +God's fear, God's approval, and their faith and love toward God. They +who have not, or regard not this motive, and let shame and honor drive +them, these also have their reward, as the Lord says, Matthew vi; and +as the motive, so is also the work and the reward: none of them is +good, except only in the eyes of the world. +</P> + +<P> +Now I hold that a young person could be more easily trained and incited +by God's fear and commandments than by any other means. Yet where +these do not help, we must endure that they do the good and leave the +evil for the sake of shame and of honor, just as we must also endure +wicked men or the imperfect, of whom we spoke above; nor can we do more +than tell them that their works are not satisfactory and right before +God, and so leave them until they learn to do right for the sake of +God's commandments also. Just as young children are induced to pray, +fast, learn, etc., by gifts and promises of the parents, even though it +would not be good to treat them so all their lives, so that they never +learn to do good in the fear of God: far worse, if they become +accustomed to do good for the sake of praise and honor. +</P> + +<P> +XXIII. But this is true, that we must none the less have a good name +and honor, and every one ought so to live that nothing evil can be said +of him, and that he give offence to no one, as St. Paul says, Romans +xii: "We are to be zealous to do good, not only before God, but also +before all men." And II. Corinthians iv: "We walk so honestly that no +man knows anything against us." But there must be great diligence and +care, lest such honor and good name puff up the heart, and the heart +find pleasure in them. Here the saying of Solomon holds: "As the fire +in the furnace proveth the gold, so man is proved by the mouth of him +that praises him." Few and most spiritual men must they be, who, when +honored and praised, remain indifferent and unchanged, so that they do +not care for it, nor feel pride and pleasure in it, but remain entirely +free, ascribe all their honor and fame to God, offering it to Him +alone, and using it only to the glory of God, to the edification of +their neighbors, and in no way to their own benefit or advantage; so +that a man trust not in his own honor, nor exalt himself above the most +incapable, despised man on earth, but acknowledge himself a servant of +God, Who has given him the honor in order that with it he may serve God +and his neighbor, just as if He had commanded him to distribute some +gulden to the poor for His sake. So He says, Matthew v: "Your light +shall shine before men, so that they may see your good works and +glorify your Father Who is in heaven." He does not say, "they shall +praise you," but "your works shall only serve them to edification, that +through them they may praise God in you and in themselves." This is the +correct use of God's Name and honor, when God is thereby praised +through the edification of others. And if men want to praise us and +not God in us, we are not to endure it, but with all our powers forbid +it and flee from it as from the most grievous sin and robbery of divine +honor. +</P> + +<P> +XXIV. Hence it comes that God frequently permits a man to fall into or +remain in grievous sin, in order that he may be put to shame in his own +eyes and in the eyes of all men, who otherwise could not have kept +himself from this great vice of vain honor and fame, if he had remained +constant in his great gifts and virtues; so God must ward off this sin +by means of other grievous sins, that His Name alone may be honored; +and thus one sin becomes the other's medicine, because of our perverse +wickedness, which not only does the evil, but also misuses all that is +good. +</P> + +<P> +Now see how much a man has to do, if he would do good works, which +always are at hand in great number, and with which he is surrounded on +all sides; but, alas! because of his blindness, he passes them by and +seeks and runs after others of his own devising and pleasure, against +which no man can sufficiently speak and no man can sufficiently guard. +With this all the prophets had to contend, and for this reason they +were all slain, only because they rejected such self-devised works and +preached only God's commandments, as one of them says, Jeremiah vii: +"Thus saith the God of Israel unto you: Take your burnt offerings unto +all your sacrifices and eat your burnt-offerings and your flesh +yourselves; for concerning these things I have commanded you nothing, +but this thing commanded I you: Obey My voice (that is, not what seems +right and good to you, but what I bid you), and walk in the way that I +have commanded you." And Deuteronomy xii: "Thou shalt not do whatsoever +is right in thine own eyes, but what thy God has commanded thee." +</P> + +<P> +These and numberless like passages of Scripture are spoken to tear man +not only from sins, but also from the works which seem to men to be +good and right, and to turn men, with a single mind, to the simple +meaning of God's commandment only, that they shall diligently observe +this only and always, as it is written, Exodus xiii: "These +commandments shall be for a sign unto thee upon thine hand, and for a +memorial between thine eyes." And Psalm i: "A godly man meditates in +God's Law day and night." For we have more than enough and too much to +do, if we are to satisfy only God's commandments. He has given us such +commandments that if we understand them aright, we dare not for a +moment be idle, and might easily forget all other works. But the evil +spirit, who never rests, when he cannot lead us to the left into evil +works, fights on our right through self-devised works that seem good, +but against which God has commanded, Deuteronomy xxviii, and Joshua +xxiii, "Ye shall not go aside from My commandments to the right hand or +to the left." +</P> + +<P> +XXV. The third work of this Commandment is to call upon God's Name in +every need. For this God regards as keeping His Name holy and greatly +honoring it, if we name and call upon it in adversity and need. And +this is really why He sends us so much trouble, suffering, adversity +and even death, and lets us live in many wicked, sinful affections, +that He may thereby urge man and give him much reason to run to Him, to +cry aloud to Him, to call upon His holy Name, and thus to fulfil this +work of the Second Commandment, as He says in Psalm 1: "Call upon Me in +the day of trouble; I will deliver thee, and thou shalt glorify Me; for +I desire the sacrifice of praise." And this is the way whereby thou +canst come unto salvation; for through such works man perceives and +learns what God's Name is, how powerful it is to help all who call upon +it; and whereby confidence and faith grow mightily, and these are the +fulfilling of the first and highest Commandment. This is the +experience of David, Psalm liv: "Thou hast delivered me out of all +trouble, therefore will I praise Thy Name and confess that it is lovely +and sweet." And Psalm xci says, "Because he hath set his hope upon Me, +therefore will I deliver him: I will help him, because he hath known My +Name." +</P> + +<P> +Lo! what man is there on earth, who would not all his life long have +enough to do with this work? For who lives an hour without trials? I +will not mention the trials of adversity, which are innumerable. For +this is the most dangerous trial of all, when there is no trial and +every thing is and goes well; for then a man is tempted to forget God, +to become too bold and to misuse the times of prosperity. Yea, here he +has ten times more need to call upon God's Name than when in adversity. +Since it is written, Psalm xci, "A thousand shall fall on the left hand +and ten thousand on the right hand." +</P> + +<P> +So too we see in broad day, in all men's daily experience, that more +heinous sins and vice occur when there is peace, when all things are +cheap and there are good times, than when war, pestilence, sicknesses +and all manner of misfortune burden us; so that Moses also fears for +his people, lest they forsake God's commandment for no other reason +than because they are too full, too well provided for and have too much +peace, as he says, Deuteronomy xxxii "My people is waxed rich, full and +fat; therefore has it forsaken its God." Wherefore also God let many of +its enemies remain and would not drive them out, in order that they +should not have peace and must exercise themselves in the keeping of +God's commandments, as it is written, Judges iii. So He deals with us +also, when He sends us all kinds of misfortune: so exceedingly careful +is He of us, that He may teach us and drive us to honor and call upon +His Name, to gain confidence and faith toward Him, and so to fulfil the +first two Commandments. +</P> + +<P> +XXVI. Here foolish men run into danger, and especially the +work-righteous saints, and those who want to be more than others; they +teach men to make the sign of the cross; one arms himself with letters, +another runs to the fortunetellers; one seeks this, another that, if +only they may thereby escape misfortune and be secure. It is beyond +telling what a devilish allurement attaches to this trifling with +sorcery, conjuring and superstition, all of which is done only that men +may not need God's Name and put no trust in it. Here great dishonor is +done the Name of God and the first two Commandments, in that men look +to the devil, men or creatures for that which should be sought and +found in God alone, through naught but a pure faith and confidence, and +a cheerful meditation of and calling upon His holy Name. +</P> + +<P> +Now examine this closely for yourself and see whether this is not a +gross, mad perversion: the devil, men and creatures they must believe, +and trust to them for the best; without such faith and confidence +nothing holds or helps. How shall the good and faithful God reward us +for not believing and trusting Him as much or more than man and the +devil, although He not only promises help and sure assistance, but also +commands us confidently to look for it, and gives and urges all manner +of reasons why we should place such faith and confidence in Him? Is it +not lamentable and pitiable that the devil or man, who commands nothing +and does not urge, but only promises, is set above God, Who promises, +urges and commands; and that more is thought of them than of God +Himself? We ought truly to be ashamed of ourselves and learn from the +example of those who trust the devil or men. For if the devil, who is a +wicked, lying spirit, keeps faith with all those who ally themselves +with him, how much more will not the most gracious, all-truthful God +keep faith, if a man trusts Him? Nay, is it not rather He alone Who +will keep faith? A rich man trusts and relies upon his money and +possessions, and they help him; and we are not willing to trust and +rely upon the living God, that He is willing and able to help us? We +say: Gold makes bold; and it is true, as Baruch iii. says, "Gold is a +thing wherein men trust." But far greater is the courage which the +highest eternal Good gives, wherein trust, not men, but only God's +children. +</P> + +<P> +XXVII. Even if none of these adversities constrain us to call upon +God's Name and to trust Him, yet were sin alone more than sufficient to +train and to urge us on in this work. For sin has hemmed us in with +three strong, mighty armies. The first is our own flesh, the second the +world, the third the evil spirit, by which three we are without ceasing +oppressed and troubled; whereby God gives us occasion to do good works +without ceasing, namely, to fight with these enemies and sins. The +flesh seeks pleasure and peace, the world seeks riches, favor, power +and honor, the evil spirit seeks pride, glory, that a man be well +thought of, and other men be despised. +</P> + +<P> +And these three are all so powerful that each one of them is alone +sufficient to fight a man, and yet there is no way we can overcome +them, except only by calling upon the holy Name of God in a firm faith, +as Solomon says, Proverbs xviii: "The Name of the Lord is a strong +tower; the righteous runneth into it, and is set aloft." And David, +Psalm cxvi: "I will drink the cup of salvation, and call upon the Name +of the Lord." Again, Psalm xviii: "I will call upon the Lord with +praise: so shall I be saved from all mine enemies." These works and the +power of God's Name have become unknown to us, because we are not +accustomed to it, and have never seriously fought with sins, and have +not needed His Name, because we are trained only in our self devised +works, which we were able to do with our own powers. +</P> + +<P> +XXVIII. Further works of this Commandment are: that we shall not swear, +curse, lie, deceive and conjure with the holy Name of God, and +otherwise misuse it; which are very simple matters and well known to +every one, being the sins which have been almost exclusively preached +and proclaimed under this Commandment. These also include, that we +shall prevent others from making sinful use of God's Name by lying, +swearing, deceiving, cursing, conjuring, and otherwise. Herein again +much occasion is given for doing good and warding off evil. +</P> + +<P> +But the greatest and most difficult work of this Commandment is to +protect the holy Name of God against all who misuse it in a spiritual +manner, and to proclaim it to all men. For it is not enough that I, for +myself and in myself, praise and call upon God's Name in prosperity and +adversity. I must step forth and for the sake of God's honor and Name +bring upon myself the enmity of all men, as Christ said to His +disciples: "Ye shall be hated of all men for My Name's sake." Here we +must provoke to anger father, mother, and the best of friends. Here we +must strive against spiritual and temporal powers, and be accused of +disobedience. Here we must stir up against us the rich, learned, holy, +and all that is of repute in the world. And although this is especially +the duty of those who are commanded to preach God's Word, yet every +Christian is also obligated to do so when time and place demand. For we +must for the holy Name of God risk and give up all that we have and can +do, and show by our deeds that we love God and His Name, His honor and +His praise above all things, and trust Him above all things, and expect +good from Him; thereby confessing that we regard Him as the highest +good, for the sake of which we let go and give up all other goods. +</P> + +<P> +XXIX. Here we must first of all resist all wrong, where truth or +righteousness suffers violence or need, and dare make no distinction of +persons, as some do, who fight most actively and busily against the +wrong which is done to the rich, the powerful, and their own friends; +but when it is done to the poor, or the despised or their own enemy, +they are quiet and patient. These see the Name and the honor of God not +as it is, but through a painted glass, and measure truth or +righteousness according to the persons, and do not consider their +deceiving eye, which looks more on the person than on the thing. These +are hypocrites within and have only the appearance of defending the +truth. For they well know that there is no danger when one helps the +rich, the powerful, the learned and one's own friends, and can in turn +enjoy their protection and be honored by them. +</P> + +<P> +Thus it is very easy to fight against the wrong which is done to popes, +kings, princes, bishops and other big-wigs. Here each wants to be the +most pious, where there is no great need. O how sly is here the +deceitful Adam with his demand; how finely does he cover his greed of +profit with the name of truth and righteousness and God's honor! But +when something happens to a poor and insignificant man, there the +deceitful eye does not find much profit, but cannot help seeing the +disfavor of the powerful; therefore he lets the poor man remain +unhelped. And who could tell the extent of this vice in Christendom? +God says in the lxxxii. Psalm, "How long will ye judge unjustly, and +accept the persons of the wicked? Judge the matter of the poor and +fatherless, demand justice for the poor and needy; deliver the poor and +rid the forsaken out of the hand of the wicked." But it is not done, +and therefore the text continues: "They know not, neither will they +understand; they walk on in darkness"; that is, the truth they do not +see, but they stop at the reputation of the great, however unrighteous +they are; and do not consider the poor, however righteous they are. +</P> + +<P> +XXX. See, here would be many good works. For the greater portion of the +powerful, rich and friends do injustice and oppress the poor, the +lowly, and their own opponents; and the greater the men, the worse the +deeds; and where we cannot by force prevent it and help the truth, we +should at least confess it, and do what we can with words, not take the +part of the unrighteous, not approve them, but speak the truth boldly. +</P> + +<P> +What would it help a man if he did all manner of good, made pilgrimages +to Rome and to all holy places, acquired all indulgences, built all +churches and endowed houses, if he were found guilty of sin against the +Name and honor of God, not speaking of them and neglecting them, and +regarding his possessions, honor, favor and friends more than the truth +(which is God's Name and honor)? Or who is he, before whose door and +into whose house such good works do not daily come, so that he would +have no need to travel far or to ask after good works? And if we +consider the life of men, how in every place men act so very rashly and +lightly in this respect, we must cry out with the prophet, Omnis homo +mendax, "All men are liars, lie and deceive"; for the real good works +they neglect, and adorn and paint themselves with the most +insignificant, and want to be pious, to mount to heaven in peaceful +security. +</P> + +<P> +But if you should say: "Why does not God do it alone and Himself, since +He can and knows how to help each one?" Yes, He can do it; but He does +not want to do it alone; He wants us to work with Him, and does us the +honor to want to work His work with us and through us. And if we are +not willing to accept such honor, He will, after all, perform the work +alone, and help the poor; and those who were unwilling to help Him and +have despised the great honor of doing His work, He will condemn with +the unrighteous, because they have made common cause with the +unrighteous. Just as He alone is blessed, but He wants to do us the +honor and not be alone in His blessedness, but have us to be blessed +with Him. And if He were to do it alone, His Commandments would be +given us in vain, because no one would have occasion to exercise +himself in the great works of these Commandments, and no one would test +himself to see whether he regards God and His Name as the highest good, +and for His sake risks everything. +</P> + +<P> +XXXI. It also belongs to this work to resist all false, seductive, +erroneous, heretical doctrines, every misuse of spiritual power. Now +this is much higher, for these use the holy Name of God itself to fight +against the Name of God. For this reason it seems a great thing and a +dangerous to resist them, because they assert that he who resists them +resists God and all His saints, in whose place they sit and whose power +they use, saying that Christ said of them, "He that heareth you, +heareth Me, and he that despiseth you, despiseth Me." On which words +they lean heavily, become insolent and bold to say, to do, and to leave +undone what they please; put to the ban, accurse, rob, murder, and +practise all their wickedness, in whatever way they please and can +invent, without any hindrance. +</P> + +<P> +Now Christ did not mean that we should listen to them in everything +they might say and do, but only then when they present to us His Word, +the Gospel, not their word, His work, and not their work. How else +could we know whether their lies and sins were to be avoided? There +must be some rule, to what extent we are to hear and to follow them, +and this rule cannot be given by them, but must be established by God +over them, that it may serve us as a guide, as we shall hear in the +Fourth Commandment. +</P> + +<P> +It must be, indeed, that even in the spiritual estate the greater part +preach false doctrine and misuse spiritual power, so that thus occasion +may be given us to do the works of this Commandment, and that we be +tried, to see what we are willing to do and to leave undone against +such blasphemers for the sake of God's honor. +</P> + +<P> +Oh, if we were God-fearing in this matter, how often would the knaves +of officiales have to decree their papal and episcopal ban in vain! How +weak the Roman thunderbolts would become! How often would many a one +have to hold his tongue, to whom the world must now give ear! How few +preachers would be found in Christendom! But it has gotten the upper +hand: whatever they assert and in whatever way, that must be right. +Here no one fights for God's Name and honor, and I hold that no greater +or more frequent sin is done in external works than under this head. It +is a matter so high that few understand it, and, besides, adorned with +God's Name and power, dangerous to touch. But the prophets of old were +masters in this; also the apostles, especially St. Paul, who did not +allow it to trouble them whether the highest or the lowest priest had +said it, or had done it in God's Name or in his own. They looked on +the works and words, and held them up to God's Commandment, no matter +whether big John or little Nick said it, or whether they had done it in +God's Name or in man's. And for this they had to die, and of such dying +there would be much more to say in our time, for things are much worse +now. But Christ and St. Peter and Paul must cover all this with their +holy names, so that no more infamous cover for infamy has been found on +earth than the most holy and most blessed Name of Jesus Christ! +</P> + +<P> +One might shudder to be alive, simply because of the misuse and +blasphemy of the holy Name of God; through which, if it shall last much +longer, we will, as I fear, openly worship the devil as a god; so +completely do the spiritual authorities and the learned lack all +understanding in these things. It is high time that we pray God +earnestly that He hallow His Name. But it will cost blood, and they who +enjoy the inheritance of the holy martyrs and are won with their blood, +must again make martyrs. Of this more another time. +</P> + +<P> +I. We have now seen how many good works there are in the Second +Commandment, which however are not good in themselves, unless they are +done in faith and in the assurance of divine favor; and how much we +must do, if we take heed to this Commandment alone, and how we, alas! +busy ourselves much with other works, which have no agreement at all +with it. Now follows the Third Commandment: "Thou shalt hallow the day +of rest." In the First Commandment is prescribed our heart's attitude +toward God in thoughts, in the Second, that of our mouth in words, in +this Third is prescribed our attitude toward God in works; and it is +the first and right table of Moses, on which these three Commandments +are written, and they govern man on the right side, namely, in the +things which concern God, and in which God has to do with man and man +with God, without the mediation of any creature. +</P> + +<P> +The first works of this Commandment are plain and outward, which we +commonly call worship, such as going to mass, praying, and hearing a +sermon on holy days. So understood there are very few works in this +Commandment; and these, if they are not done in assurance of and with +faith in God's favor, are nothing, as was said above. Hence it would +also be a good thing if there were fewer saint's days, since in our +times the works done on them are for the greater part worse than those +of the work days, what with loafing, gluttony, and drunkenness, +gambling and other evil deeds; and then, the mass and the sermon are +listened to without edification, the prayer is spoken without faith. It +almost happens that men think it is sufficient that we look on at the +mass with our eyes, hear the preaching with our ears, and say the +prayers with our mouths. It is all so formal and superficial! We do not +think that we might receive something out of the mass into our hearts, +learn and remember something out of the preaching, seek, desire and +expect something in our prayer. Although in this matter the bishops and +priests, or they to whom the work of preaching is entrusted, are most +at fault, because they do not preach the Gospel, and do not teach the +people how they ought to look on at mass, hear preaching and pray. +Therefore, we will briefly explain these three works. +</P> + +<P> +II. In the mass it is necessary that we attend with our a hearts also; +and we do attend, when we exercise faith in our hearts. Here we must +repeat the words of Christ, when He institutes the mass and says, "Take +and eat, this is My Body, which is given for you"; in like manner over +the cup, "Take and drink ye all of it: this is a new, everlasting +Testament in My Blood, which is shed for you and for many for the +remission of sins. This shall ye do, as oft as ye do it, in remembrance +of Me." In these words Christ has made for Himself a memorial or +anniversary, to be daily observed in all Christendom, and has added to +it a glorious, rich, great testament, in which no interest, money or +temporal possessions are bequeathed and distributed, but the +forgiveness of all sins, grace and mercy unto eternal life, that all +who come to this memorial shall have the same testament; and then He +died, whereby this testament has become permanent and irrevocable. In +proof and evidence of which, instead of letter and seal, He has left +with us His own Body and Blood under the bread and wine. +</P> + +<P> +Here there is need that a man practise the first works of this +Commandment right well, that he doubt not that what Christ has said is +true, and consider the testament sure, so that he make not Christ a +liar. For if you are present at mass and do not consider nor believe +that here Christ through His testament has bequeathed and given you +forgiveness of all your sins, what else is it, than as if you said: "I +do not know or do not believe that it is true that forgiveness of my +sins is here bequeathed and given me"? Oh, how many masses there are in +the world at present! but how few who hear them with such faith and +benefit! Most grievously is God provoked to anger thereby. For this +reason also no one shall or can reap any benefit from the mass except +he be in trouble of soul and long for divine mercy, and desire to be +rid of his sins; or, if he have an evil intention, he must be changed +during the mass, and come to have a desire for this testament. For this +reason in olden times no open sinner was allowed to be present at the +mass. +</P> + +<P> +When this faith is rightly present, the heart must be made joyful by +the testament, and grow warm and melt in God's love. Then will follow +praise and thanksgiving with a pure heart, from which the mass is +called in Greek Eucharistia, that is, "thanksgiving," because we praise +and thank God for this comforting, rich, blessed testament, just as he +gives thanks, praises and is joyful, to whom a good friend has +presented a thousand and more gulden. Although Christ often fares like +those who make several persons rich by their testament, and these +persons never think of them, nor praise or thank them. So our masses at +present are merely celebrated, without our knowing why or wherefore, +and consequently we neither give thanks nor love nor praise, remain +parched and hard, and have enough with our little prayer. Of this more +another time. +</P> + +<P> +III. The sermon ought to be nothing else than the proclamation of this +testament. But who can hear it if no one preaches it? Now, they who +ought to preach it, themselves do not know it. This is why the sermons +ramble off into other unprofitable stories, and thus Christ is +forgotten, while we fare like the man in II. Kings vii: we see our +riches but do not enjoy them. Of which the Preacher also says, "This is +a great evil, when God giveth a man riches, and giveth him not power to +enjoy them." So we look on at unnumbered masses and do not know whether +the mass be a testament, or what it be, just as if it were any other +common good work by itself. O God, how exceeding blind we are! But +where this is rightly preached, it is necessary that it be diligently +heard, grasped, retained, often thought of, and that the faith be thus +strengthened against all the temptation of sin, whether past, or +present, or to come. +</P> + +<P> +Lo! this is the only ceremony or practice which Christ has instituted, +in which His Christians shall assemble, exercise themselves and keep it +with one accord; and this He did not make to be a mere work like other +ceremonies, but placed into it a rich, exceeding great treasure, to be +offered and bestowed upon all who believe on it. +</P> + +<P> +This preaching should induce sinners to grieve over their sins, and +should kindle in them a longing for the treasure. It must, therefore, +be a grievous sin not to hear the Gospel, and to despise such a +treasure and so rich a feast to which we are bidden; but a much greater +sin not to preach the Gospel, and to let so many people who would +gladly hear it perish, since Christ has so strictly commanded that the +Gospel and this testament be preached, that He does not wish even the +mass to be celebrated, unless the Gospel be preached, as He says: "As +oft as ye do this, remember me"; that is, as St. Paul says, "Ye shall +preach of His death." For this reason it is dreadful and horrible in +our times to be a bishop, pastor and preacher; for no one any longer +knows this testament, to say nothing of their preaching it, although +this is their highest and only duty and obligation. How heavily must +they give account for so many souls who must perish because of this +lack in preaching. +</P> + +<P> +IV. We should pray, not as the custom is, counting many pages or beads, +but fixing our mind upon some pressing need, desire it with all +earnestness, and exercise faith and confidence toward God in the +matter, in such wise that we do not doubt that we shall be heard. So +St. Bernard instructs his brethren and says: "Dear brethren, you shall +by no means despise your prayer, as if it were in vain, for I tell you +of a truth that, before you have uttered the words, the prayer is +already recorded in heaven; and you shall confidently expect from God +one of two things: either that your prayer will be granted, or that, if +it will not be granted, the granting of it would not be good for you." +</P> + +<P> +Prayer is, therefore, a special exercise of faith, and faith makes the +prayer so acceptable that either it will surely be granted, or +something better than we ask will be given in its stead. So also says +St. James: "Let him who asketh of God not waver in faith; for if he +wavers, let not that man think that he shall receive any thing of the +Lord." This is a clear statement, which says directly: he who does not +trust, receives nothing, neither that which he asks, nor anything +better. +</P> + +<P> +And to call forth such faith, Christ Himself has said, Mark xi: +"Therefore I say unto you, What things soever ye desire, when ye pray, +believe that ye receive them, and ye shall surely have them." And Luke +xi: "Ask, and it shall be given you; seek, and ye shall find; knock, +and it shall be opened unto you; for every one that asketh receiveth; +and he that seeketh findeth; and to him that knocketh it shall be +opened. Or what father is there of you, who, if his son shall ask +bread, will he give him a stone? or if he ask a fish, will he give him +a serpent? or if he ask an egg, will he give him a scorpion? But if you +know how to give good gifts to your children, and you yourselves are +not naturally good, how much more shall your Father which is in heaven +give a good spirit to all them that ask Him!" +</P> + +<P> +V. Who is so hard and stone-like, that such mighty words ought not to +move him to pray with all confidence! joyfully and gladly? But how +many prayers must be reformed, if we are to pray aright according to +these words! Now, indeed, all churches and monastic houses are full of +praying and singing, but how does it happen that so little improvement +and benefit result from it, and things daily grow worse? The reason is +none other than that which St. James indicates when he says: "You ask +much and receive not, because ye ask amiss." For where this faith and +confidence is not in the prayer, the prayer is dead, and nothing more +than a grievous labor and work. If anything is given for it, it is none +the less only temporal benefit without any blessing and help for the +soul; nay, to the great injury and blinding of souls, so that they go +their way, babbling much with their mouths, regardless of whether they +receive, or desire, or trust; and in this unbelief, the state of mind +most opposed to the exercise of faith and to the nature of prayer, they +remain hardened. +</P> + +<P> +From this it follows that one who prays aright never doubts that his +prayer is surely acceptable and heard, although the very thing for +which he prays be not given him. For we are to lay our need before God +in prayer, but not prescribe to Him a measure, manner, time or place; +but if He wills to give it to us better or in another way than we +think, we are to leave it to Him; for frequently we do not know what we +pray, as St. Paul says, Romans viii; and God works and gives above all +that we understand, as he says, Ephesians iii, so that there be no +doubt that the prayer is acceptable and heard, and we yet leave to God +the time, place, measure and limit; He will surely do what is right. +They are the true worshipers, who worship God in spirit and in truth. +For they who believe not that they will be heard, sin upon the left +hand against this Commandment, and go far astray with their unbelief. +But they who set a limit for Him, sin upon the other side, and come too +close with their tempting of God. So He has forbidden both, that we +should err from His Commandment neither to the left nor to the right, +that is, neither with unbelief nor with tempting, but with simple faith +remain on the straight road, trusting Him, and yet setting Him no +bounds. +</P> + +<P> +VI. Thus we see that this Commandment, like the Second, is to be +nothing else than a doing and keeping of the First Commandment, that +is, of faith, trust, confidence, hope and love to God, so that in all +the Commandments the First may be the captain, and faith the chief work +and the life of all other works, without which, as was said, they +cannot be good. +</P> + +<P> +But if you say: "What if I cannot believe that my prayer is heard and +accepted?" I answer: For this very reason faith, prayer and all other +good works are commanded, that you shall know what you can and what you +cannot do. And when you find that you cannot so believe and do, then +you are humbly to confess it to God, and so begin with a weak spark of +faith and daily strengthen it more and more by exercising it in all +your living and doing. For as touching infirmity of faith (that is, of +the First and highest Commandment), there is no one on earth who does +not have his good share of it. For even the holy Apostles in the +Gospel, and especially St. Peter, were weak in faith, so that they also +prayed Christ and said: "Lord, increase our faith "; and He very +frequently rebukes them because they have so little faith. +</P> + +<P> +Therefore you shall not despair, nor give up, even if you find that you +do not believe as firmly as you ought and wish, in your prayer or in +other works. Nay, you shall thank God with all your heart that He thus +reveals to you your weakness, through which He daily teaches and +admonishes you how much you need to exercise yourself and daily +strengthen yourself in faith. For how many do you see who habitually +pray, sing, read, work and seem to be great saints, and yet never get +so far as to know where they stand in respect of the chief work, faith; +and so in their blindness they lead astray themselves and others; think +they are very well off, and so unknowingly build on the sand of their +works without any faith, not on God's mercy and promise through a firm, +pure faith. +</P> + +<P> +Therefore, however long we live, we shall always have our hands full to +remain, with all our works and sufferings, pupils of the First +Commandment and of faith, and not to cease to learn. No one knows what +a great thing it is to trust God alone, except he who attempts it with +his works. +</P> + +<P> +VII. Again: if no other work were commanded, would not prayer alone +suffice to exercise the whole life of man in faith? For this work the +spiritual estate has been specially established, as indeed in olden +times some Fathers prayed day and night. Nay, there is no Christian who +does not have time to pray without ceasing. But I mean the spiritual +praying, that is: no one is so heavily burdened with his labor, but +that if he will he can, while working, speak with God in his heart, lay +before Him his need and that of other men, ask for help, make petition, +and in all this exercise and strengthen his faith. +</P> + +<P> +This is what the Lord means, Luke xviii, when He says, "Men ought +always to pray, and never cease," although in Matthew vi. He forbids +the use of much speaking and long prayers, because of which He rebukes +the hypocrites; not because the lengthy prayer of the lips is evil, but +because it is not that true prayer which can be made at all times, and +without the inner prayer of faith is nothing. For we must also practise +the outward prayer in its proper time, especially in the mass, as this +Commandment requires, and wherever it is helpful to the inner prayer +and faith, whether in the house or in the field, in this work or in +that; of which we have no time now to speak more. For this belongs to +the Lord's Prayer, in which all petitions and spoken prayer are summed +up in brief words. +</P> + +<P> +VIII. Where now are they who desire to know and to do good works? Let +them undertake prayer alone, and rightly exercise themselves in faith, +and they will find that it is true, as the holy Fathers have said, that +there is no work like prayer. Mumbling with the mouth is easy, or at +least considered easy, but with earnestness of heart to follow the +words in deep devotion, that is, with desire and faith, so that one +earnestly desires what the words say, and not to doubt that it will be +heard: that is a great deed in God's eyes. +</P> + +<P> +Here the evil spirit hinders men with all his powers. Oh, how often +will he here prevent the desire to pray, not allow us to find time and +place, nay, often also raise doubts, whether a man is worthy to ask +anything of such a Majesty as God is, and so confuse us that a man +himself does not know whether it is really true that he prays or not; +whether it is possible that his prayer is acceptable, and other such +strange thoughts. For the evil spirit knows well how powerful one man's +truly believing prayer is, and how it hurts him, and how it benefits +all men. Therefore he does not willingly let it happen. +</P> + +<P> +When so tempted, a man must indeed be wise, and not doubt that he and +his prayer are, indeed, unworthy before such infinite Majesty; in no +wise dare he trust his worthiness, or because of his unworthiness grow +faint; but he must heed God's command and cast this up to Him, and hold +it before the devil, and say: "Because of my worthiness I do nothing, +because of my unworthiness I cease from nothing. I pray and work only +because God of His pure mercy has promised to hear and to be gracious +to all unworthy men, and not only promised it, but He has also most +sternly, on pain of His everlasting displeasure and wrath, commanded us +to pray, to trust and to receive. If it has not been too much for that +high Majesty so solemnly and highly to obligate His unworthy worms to +pray, to trust, and to receive from Him, how shall it be too much for +me to take such command upon myself with all joy, however worthy or +unworthy I may be?" Thus we must drive out the devil's suggestion with +God's command. Thus will he cease, and in no other way whatever. +</P> + +<P> +IX. But what are the things which we must bring before Almighty God in +prayer and lamentation, to exercise faith thereby? Answer: First, every +man's own besetting need and trouble, of which David says, Psalm xxxii: +"Thou art my refuge in all trouble which compasseth me about; Thou art +my comfort, to preserve me from all evil which surrounds me." Likewise, +Psalm cxlii: "I cried unto the Lord with my voice; with my voice unto +the Lord did I make my supplication. I poured out my complaint before +Him; I showed before Him my trouble." In the mass a Christian shall +keep in mind the short-comings or excesses he feels, and pour out all +these freely before God with weeping and groaning, as woefully as he +can, as to his faithful Father, who is ready to help him. And if you +do not know or recognise your need, or have no trouble, then you shall +know that you are in the worst possible plight. For this is the +greatest trouble, that you find yourself so hardened, hard-hearted and +insensible that no trouble moves you. +</P> + +<P> +There is no better mirror in which to see your need than simply the Ten +Commandments, in which you will find what you lack and what you should +seek. If, therefore, you find in yourself a weak faith, small hope and +little love toward God; and that you do not praise and honor God, but +love your own honor and fame, think much of the favor of men, do not +gladly hear mass and sermon, are indolent in prayer, in which things +every one has faults, then you shall think more of these faults than of +all bodily harm to goods, honor and life, and believe that they are +worse than death and all mortal sickness. These you shall earnestly lay +before God, lament and ask for help, and with all confidence expect +help, and believe that you are heard and shall obtain help and mercy. +</P> + +<P> +Then go forward into the Second Table of the Commandments, and see how +disobedient you have been and still are toward father and mother and +all in authority; how you sin against your neighbor with anger, hatred +and evil words; how you are tempted to unchastity, covetousness and +injustice in word and deed against your neighbor; and you will +doubtless find that you are full of all need and misery, and have +reason enough to weep even drops of blood, if you could. +</P> + +<P> +X. But I know well that many are so foolish as not to want to ask for +such things, unless they first be conscious that they are pure, and +believe that God hears no one who is a sinner. All this is the work of +those false preachers, who teach men to begin, not with faith and trust +in God's favor, but with their own works. +</P> + +<P> +Look you, wretched man! if you have broken a leg, or the peril of death +overtakes you, you call upon God, this Saint and that, and do not wait +until your leg is healed, or the danger is past: you are not so foolish +as to think that God hears no one whose leg is broken, or who is in +bodily danger. Nay, you believe that God shall hear most of all when +you are in the greatest need and fear. Why, then, are you so foolish +here, where there is immeasurably greater need and eternal hurt, and do +not want to ask for faith, hope, love, humility, obedience, chastity, +gentleness, peace, righteousness, unless you are already free of all +your unbelief, doubt, pride, disobedience, unchastity, anger, +covetousness and unrighteousness. Although the more you find yourself +lacking in these things, the more and more diligently you ought to pray +or cry. +</P> + +<P> +So blind are we: with our bodily sickness and need we run to God; with +the soul's sickness we run from Him, and are unwilling to come back +before we are well, exactly as if there could be one God who could help +the body, and another God who could help the soul; or as if we would +help ourselves in spiritual need, although it really is greater than +the bodily need. Such plan and counsel is of the devil. +</P> + +<P> +Not so, my good man! If you wish to be cured of sin, you must not +withdraw from God, but run to Him, and pray with much more confidence +than if a bodily need had overtaken you. God is not hostile to sinners, +but only to unbelievers, that is, to such as do not recognize and +lament their sin, nor seek help against it from God, but in their own +presumption wish first to purify themselves, are unwilling to be in +need of His grace, and will not suffer Him to be a God Who gives to +everyone and takes nothing in return. +</P> + +<P> +XI. All this has been said of prayer for personal needs, and of prayer +in general. But the prayer which really belongs to this Commandment and +is called a work of the Holy Day, is far better and greater, and is to +be made for all Christendom, for all the need of all men, of foe and +friend, especially for those who belong to the parish or bishopric. +</P> + +<P> +Thus St. Paul commanded his disciple Timothy: "exhort thee, that thou +see to it, that prayers and intercessions be made for all men, for +kings, and for all that are in authority, that we may lead a quiet and +peaceable life in all godliness and honesty. For this is good and +acceptable in the sight of God our Saviour." For this reason Jeremiah, +chapter xxix, commanded the people of Israel to pray for the city and +land of Babylon, because in the peace thereof they should have peace. +And Baruch i: "Pray for the life of the king of Babylon and for the +life of his son, that we may live in peace under their rule." +</P> + +<P> +This common prayer is precious and the most powerful, and it is for its +sake that we come together. For this reason also the Church is called a +House of Prayer, because in it we are as a congregation with one accord +to consider our need and the needs of all men, present them before God, +and call upon Him for mercy. But this must be done with heart-felt +emotion and sincerity, so that we feel in our hearts the need of all +men, and that we pray with true sympathy for them, in true faith and +confidence. Where such prayers are not made in the mass, it were better +to omit the mass. For what sense is there in our coming together into a +House of Prayer, which coming together shows that we should make common +prayer and petition for the entire congregation, if we scatter these +prayers, and so distribute them that everyone prays only for himself, +and no one has regard for the other, nor concerns himself for another's +need? How can that prayer be of help, good, acceptable and a common +prayer, or a work of the Holy Day and of the assembled congregation, +which they make who make their own petty prayers, one for this, the +other for that, and have nothing but self-seeking, selfish prayers, +which God hates? +</P> + +<P> +XII. A suggestion of this common prayer has been retained from ancient +practice, when at the end of the sermon the Confession of Sins is said +and prayer is made on the pulpit for all Christendom. But this should +not be the end of the matter, as is now the custom and fashion; it +should be an exhortation to pray throughout the entire mass for such +need as the preacher makes us feel; and in order that we may pray +worthily, he first exhorts us because of our sin, and thereby makes us +humble. This should be done as briefly as possible, that then the +entire congregation may confess their own sin and pray for every one +with earnestness and faith. +</P> + +<P> +Oh, if God granted that any congregation at all heard mass and prayed +in this way, so that a common earnest heart-cry of the entire people +would rise up to God, what immeasurable virtue and help would result +from such a prayer! What more terrible thing could happen to all the +evil spirits? What greater work could be done on earth, whereby so many +pious souls would be preserved, so many sinners converted? +</P> + +<P> +For, indeed, the Christian Church on earth has no greater power or work +than such common prayer against everything that may oppose it. This the +evil spirit knows well, and therefore he does all that he can to +prevent such prayer. Gleefully he lets us go on building churches, +endowing many monastic houses, making music, reading, singing, +observing many masses, and multiplying ceremonies beyond all measure. +This does not grieve him, nay, he helps us do it, that we may consider +such things the very best, and think that thereby we have done our +whole duty. But in that meanwhile this common, effectual and fruitful +prayer perishes and its omission is unnoticed because of such display, +in this he has what he seeks. For when prayer languishes, no one will +take anything from him, and no one will withstand him. But if he +noticed that we wished to practise this prayer, even if it were under a +straw roof or in a pig-sty, he would indeed not endure it, but would +fear such a pig-sty far more than all the high, big and beautiful +churches, towers and bells in existence, if such prayer be not in them. +It is indeed not a question of the places and buildings in which we +assemble, but only of this unconquerable prayer, that we pray it and +bring it before God as a truly common prayer. +</P> + +<P> +XIII. The power of this prayer we see in the fact that in olden times +Abraham prayed for the five cities, Sodom, Gomorrah, etc., Genesis +xviii, and accomplished so much, that if there had been ten righteous +people in them, two in each city, God would not have destroyed them. +What then could many men do, if they united in calling upon God +earnestly and with sincere confidence? +</P> + +<P> +St. James also says: "Dear brethren, pray for one another, that ye may +be saved. For the prayer of a righteous man availeth much, a prayer +that perseveres and does not cease" (that is, which does not cease +asking ever more and more, although what it asks is not immediately +granted, as some timid men do). And as an example in this matter he +sets before us Elijah, the Prophet, "who was a man," he says, "as we +are, and prayed, that it might not rain; and it rained not by the space +of three years and six months. And he prayed again, and it rained, and +everything became fruitful." There are many texts and examples in the +Scriptures which urge us to pray, only that it be done with earnestness +and faith. As David says, "The eyes of the Lord are upon the righteous, +and His ears are open unto their cry." Again, "The Lord is nigh unto +all them that call upon Him, to all that call upon Him in truth." Why +does he add, "call upon Him in truth"? Because that is not prayer nor +calling upon God when the mouth alone mumbles. +</P> + +<P> +What should God do, if you come along with your mouth, book or +Paternoster, and think of nothing except that you may finish the words +and complete the number? So that if some one were to ask you what it +all was about, or what it was that you prayed for, you yourself would +not know; for you had not thought of laying this or that matter before +God or desiring it. Your only reason for praying is that you are +commanded to pray this and so much, and this you intend to do in full. +What wonder that thunder and lightning frequently set churches on fire, +because we thus make of the House of Prayer a house of mockery, and +call that prayer in which we bring nothing before God and desire +nothing from Him. +</P> + +<P> +But we should do as they do who wish to ask a favor of great princes. +These do not plan merely to babble a certain number of words, for the +prince would think they mocked him, or were insane; but they put their +request very plainly, and present their need earnestly, and then leave +it to his mercy, in good confidence that he will grant it. So we must +deal with God of definite things, namely, mention some present need, +commend it to His mercy and good-will, and not doubt that it is heard; +for He has promised to hear such prayer, which no earthly lord has done. +</P> + +<P> +XIV. We are masters in this form of prayer when we suffer bodily need; +when we are sick we call here upon St. Christopher, there upon St. +Barbara; we vow a pilgrimage to St. James, to this place and to that; +then we make earnest prayer, have a good confidence and every good kind +of prayer. But when we are in our churches during mass, we stand like +images of saints; know nothing to speak of or to lament; the beads +rattle, the pages rustle and the mouth babbles; and that is all there +is to it. +</P> + +<P> +But if you ask what you shall speak of and lament in your prayer, you +can easily learn from the Ten Commandments and the Lord's Prayer. Open +your eyes and look into your life and the life of all Christians, +especially of the spiritual estate, and you will find how faith, hope, +love, obedience, chastity and every virtue languish, and all manner of +heinous vices reign; what a lack there is of good preachers and +prelates; how only knaves, children, fools and women rule. Then you +will see that there were need every hour without ceasing to pray +everywhere with tears of blood to God, Who is so terribly angry with +men. And it is true that it has never been more necessary to pray than +at this time, and it will be more so from now on to the end of the +world. If such terrible crimes do not move you to lament and complain, +do not permit yourself to be led astray by your rank, station, good +works or prayer: there is no Christian vein or trait in you, however +righteous you may be. But it has all been foretold, that when God's +anger is greatest and Christendom suffers the greatest need, then +petitioners and supplicants before God shall not be found, as Isaiah +says with tears, chapter lxiv: "Thou art angry with us, and there is +none that calleth upon Thy Name, that stirreth up himself to take hold +of Thee." Likewise, Ezekiel xxii: "I sought for a man among them, that +should make up the hedge, and stand in the gap before me for the land, +that I should not destroy it; but I found none. Therefore have I poured +out Mine indignation upon them; I have consumed them with the fire of +My wrath." With these words God indicates how He wants us to withstand +Him and turn away His anger from one another, as it is frequently +written of the Prophet Moses, that he restrained God, lest His anger +should overwhelm the people of Israel. +</P> + +<P> +XV. But what will they do, who not only do not regard such misfortune +of Christendom, and do not pray against it, but laugh at it, take +pleasure in it, condemn, malign, sing and talk of their neighbor's +sins, and yet dare, unafraid and unashamed, go to church, hear mass, +say prayers, and regard themselves and are regarded as pious +Christians? These truly are in need that we pray twice for them, if we +pray once for those whom they condemn, talk about and laugh at. That +there would be such is also prophesied by the thief on Christ's left +hand, who blasphemed Him in His suffering, weakness and need; also by +all those who reviled Christ on the Cross, when they should most of all +have helped Him. +</P> + +<P> +O God, how blind, nay, how insane have we Christians become! When will +there be an end of wrath, O heavenly Father? That we mock at the +misfortune of Christendom, to pray for which we gather together in +Church and at the mass, that we blaspheme and condemn men, this is the +fruit of our mad materialism. If the Turk destroys cities, country and +people, and ruins churches, we think a great injury has been done +Christendom. Then we complain, and urge kings and princes to war. But +when faith perishes, love grows cold, God's Word is neglected, and all +manner of sin flourishes, then no one thinks of fighting, nay, pope, +bishops, priests and clergy, who ought to be generals, captains and +standard-bearers in this spiritual warfare against these spiritual and +many times worse Turks, these are themselves the very princes and +leaders of such Turks and of the devil host, just as Judas was the +leader of the Jews when they took Christ. It had to be an apostle, a +bishop, a priest, one of the number of the best, who began the work of +slaying Christ. So also must Christendom be laid waste by no others +than those who ought to protect it, and yet are so insane that they are +ready to eat up the Turks and at home themselves set house and +sheep-cote on fire and let them burn up with the sheep and all other +contents, and none the less worry about the wolf in the woods. Such are +our times, and this is the reward we have earned by our ingratitude +toward the endless grace which Christ has won for us freely with His +precious blood, grievous labor and bitter death. +</P> + +<P> +XVI. Lo! where are the idle ones, who do not know how to do good works? +Where are they who run to Rome, to St. James, hither and thither? Take +up this one single work of the mass, look on your neighbor's sin and +ruin, and have pity on him; let it grieve you, tell it to God, and pray +over it. Do the same for every other need of Christendom, especially of +the rulers, whom God, for the intolerable punishment and torment of us +all, allows to fall and be misled so terribly. If you do this +diligently, be assured you are one of the best fighters and captains, +not only against the Turks, but also against the devils and the powers +of hell. But if you do it not, what would it help you though you +performed all the miracles of the saints, and murdered all the Turks, +and yet were found guilty of having disregarded your neighbor's need +and of having thereby sinned against love? For Christ at the last day +will not ask how much you have prayed, fasted, pilgrimaged, done this +or that for yourself, but how much good you have done to others, even +the very least. +</P> + +<P> +Now without doubt among the "least" are also those who are in sin and +spiritual poverty, captivity and need, of whom there are at present far +more than of those who suffer bodily need. Therefore take heed: our own +self-assumed good works lead us to and into ourselves, that we seek +only our own benefit and salvation; but God's commandments drive us to +our neighbor, that we may thereby benefit others to their salvation. +Just as Christ on the Cross prayed not for Himself alone, but rather +for us, when He said, "Father, forgive them, fort they know not what +they do," so we also must pray for one another. From which every man +may know that the slanderers, frivolous judges and despisers of other +people are a perverted, evil race, who do nothing else than heap abuse +on those for whom they ought to pray; in which vice no one is sunk so +deep as those very men who do many good works of their own, and seem to +men to be something extraordinary, and are honored because of their +beautiful, splendid life in manifold good works. +</P> + +<P> +XVII. Spiritually understood, this Commandment has a yet far higher +work, which embraces the whole nature of man. Here it must be known +that in Hebrew "Sabbath" means "rest," because on the seventh day God +rested and ceased from all His works, which He had made. Genesis ii. +Therefore He commanded also that the seventh day should be kept holy +and that we cease from our works which we do the other six days. This +Sabbath has now for us been changed into the Sunday, and the other days +are called work-days; the Sunday is called rest-day or holiday or holy +day. And would to God that in Christendom there were no holiday except +the Sunday; that the festivals of Our Lady and of the Saints were all +transferred to Sunday; then would many evil vices be done away with +through the labor of the work-days, and lands would not be so drained +and impoverished. But now we are plagued with many holidays, to the +destruction of souls, bodies and goods; of which matter much might be +said. +</P> + +<P> +This rest or ceasing from labors is of two kinds, bodily and spiritual. +For this reason this Commandment is also to be understood in two ways. +</P> + +<P> +The bodily rest is that of which we have spoken above, namely, that we +omit our business and work, in order that we may gather in the church, +see mass, hear God's Word and make common prayer. This rest is indeed +bodily and in Christendom no longer commanded by God, as the Apostle +says, Colossians ii, "Let no man obligate you to any holiday +whatever"—for they were of old a figure, but now the truth has been +fulfilled, so that all days are holy days, as Isaiah says, chapter +lxvi, "One holy day shall follow the other"; on the other hand, all +days are workdays. Yet it is a necessity and ordained by the Church for +the sake of the imperfect laity and working people, that they also may +be able to come to hear God's Word. For, as we see, the priests and +clergy celebrate mass every day, pray at all hours and train themselves +in God's Word by study, reading and hearing. For this reason also they +are freed from work before others, supported by tithes and have +holy-day every day, and every day do the works of the holy-day, and +have no work-day, but for them one day is as the other. And if we were +all perfect, and knew the Gospel, we might work every day if we wished, +or rest if we could. For a day of rest is at present not necessary nor +commanded except only for the teaching of God's Word and prayer. +</P> + +<P> +The spiritual rest, which God particularly intends in this Commandment, +is this: that we not only cease from our labor and trade, but much +more, that we let God alone work in us and that we do nothing of our +own with all our powers. But how is this done? In this way: Man, +corrupted by sin, has much wicked love and inclination toward all sins, +as the Scriptures say, Genesis viii, "Man's heart and senses incline +always to the evil," that is, to pride, disobedience, anger, hatred, +covetousness, unchastity, etc., and summa summarum, in all that he does +and leaves undone, he seeks his own profit, will and honor rather than +God's and his neighbor's. Therefore all his works, all his words, all +his thoughts, all his life are evil and not godly. +</P> + +<P> +Now if God is to work and to live in him, all this vice and wickedness +must be choked and up-rooted, so that there may be rest and a cessation +of all our works, thoughts and life, and that henceforth (as St. Paul +says, Galatians ii.) it may be no longer we who live, but Christ Who +lives, works and speaks in us. This is not accomplished with +comfortable, pleasant days, but here we must hurt our nature and let it +be hurt. Here begins the strife between the spirit and the flesh; here +the spirit resists anger, lust, pride, while the flesh wants to be in +pleasure, honor and comfort. Of this St. Paul says, Galatians v, "They +that are our Lord Christ's have crucified the flesh with its affections +and lusts." Then follow the good works,—fasting, watching, labor, of +which some say and write so much, although they know neither the source +nor the purpose of these good works. Therefore we will now also speak +of them. +</P> + +<P> +XVIII. This rest, namely, that our work cease and God alone work in us, +is accomplished in two ways. First, through our own effort, secondly, +through the effort or urging of others. +</P> + +<P> +Our own effort is to be so made and ordered that, in the first place, +when we see our flesh, senses, will and thoughts tempting us, we resist +them and do not heed them, as the Wise Man says: "Follow not thine own +desires." And Moses, Deuteronomy xii: "Thou shalt not do what is right +in thine own eyes." +</P> + +<P> +Here a man must make daily use of those prayers which David prays: +"Lord, lead me in Thy path, and let me not walk in my own ways," and +many like prayers, which are all summed up in the prayer, "Thy kingdom +come." For the desires are so many, so various, and besides at times so +nimble, so subtile and specious, through the suggestions of the evil +one, that it is not possible for a man to control himself in his own +ways. He must let hands and feet go, commend himself to God's +governance, and entrust nothing to his reason, as Jeremiah says, "O +Lord, I know that the way of man is not in his own power." We see proof +of this, when the children of Israel went out of Egypt through the +Wilderness, where there was no way, no food, no drink, no help. +Therefore God went before them, by day in a bright: cloud, by night in +a fiery pillar, fed them with manna from heaven, and kept their +garments and shoes that they waxed not old, as we read in the Books of +Moses. For this reason we pray: "Thy kingdom come, that Thou rule us, +and not: we ourselves," for there is nothing more perilous in us than +our reason and will. And this is the first and highest work of God in +us and the best training, that we cease from our works, that we let our +reason and will be idle, that we rest and commend ourselves to God in +all things, especially when they seem to be spiritual and good. +</P> + +<P> +XIX. After this comes the discipline of the flesh, to kill its gross, +evil lust, to give it rest and relief. This we must kill and quiet with +fasting, watching and labor, and from this we learn how much and why we +shall fast, watch and labor. +</P> + +<P> +There are, alas! many blind men, who practise their castigation, +whether it be fasting, watching or labor, only because they think these +are good works, intending by them to gain much merit. Far blinder still +are they who measure their fasting not only by the quantity or +duration, as these do, but also by the nature of the food, thinking +that it is of far greater worth if they do not eat meat, eggs or +butter. Beyond these are those who fast according to the saints, and +according to the days; one fasting on Wednesday, another on Saturday, +another on St. Barbara's day, another on St. Sebastian's day, and so +on. These all seek in their fasting nothing beyond the work itself: +when they have performed that, they think they have done a good work. I +will here say nothing of the fact that some fast in such a way that +they none the less drink themselves full; some fast by eating fish and +other foods so lavishly that they would come much nearer to fasting if +they ate meat, eggs and butter, and by so doing would obtain far better +results from their fasting. For such fasting is not fasting, but a +mockery of fasting and of God. +</P> + +<P> +Therefore I allow everyone to choose his day, food and quantity for +fasting, as he will, on condition that he do not stop with that, but +have regard to his flesh; let him put upon it fasting, watching and +labor according to its lust and wantonness, and no more, although pope, +Church, bishop, father-confessor or any one else whosoever have +commanded it. For no one should measure and regulate fasting, watching +and labor according to the character or quantity of the food, or +according to the days, but according to the withdrawal or approach of +the lust and wantonness of the flesh, for the sake of which alone the +fasting, watching and labor is ordained, that is, to kill and to subdue +them. If it were not for this lust, eating were as meritorious as +fasting, sleeping as watching, idleness as labor, and each were as good +as the other without all distinction. +</P> + +<P> +XX. Now, if some one should find that more wantonness arose in his +flesh from eating fish than from eating eggs and meat, let him eat meat +and not fish. Again, if he find that his head becomes confused and +crazed or his body and stomach injured through fasting, or that it is +not needful to kill the wantonness of his flesh, he shall let fasting +alone entirely, and eat, sleep, be idle as is necessary for his health, +regardless whether it be against the command of the Church, or the +rules of monastic orders: for no commandment of the Church, no law of +an order can make fasting, watching and labor of more value than it has +in serving to repress or to kill the flesh and its lusts. Where men go +beyond this, and the fasting, eating, sleeping, watching are practised +beyond the strength of the body, and more than is necessary to the +killing of the lust, so that through it the natural strength is ruined +and the head is racked; then let no one imagine that he has done good +works, or excuse himself by citing the commandment of the Church or the +law of his order. He will be regarded as a man who takes no care of +himself, and, as far as in him lies, has become his own murderer. +</P> + +<P> +For the body is not given us that we should kill its natural life or +work, but only that we kill its wantonness; unless its wantonness were +so strong and great that we could not sufficiently resist it without +ruin and harm to the natural life. For, as has been said, in the +practice of fasting, watching and labor, we are not to look upon the +works in themselves, not on the days, not on the number, not on the +food, but only on the wanton and lustful Adam, that through them he may +be cured of his evil appetite. +</P> + +<P> +XXI. From this we can judge how wisely or foolishly some women act when +they are with child, and how the sick are to be treated. For the +foolish women cling so firmly to their fasting that they run the risk +of great danger to the fruit of their womb and to themselves, rather +than not to fast when the others fast. They make a matter of conscience +where there is none, and where there is matter of conscience they make +none. This is all the fault of the preachers, because they continually +prate of fasting, and never point out its true use, limit, fruit, cause +and purpose. So also the sick should be allowed to eat and to drink +every day whatever they wish. In brief, where the wantonness of the +flesh ceases, there every reason for fasting, watching, laboring, +eating this or that, has already ceased, and there no longer is any +binding commandment at all. +</P> + +<P> +But then care must be taken, lest out of this freedom there grow a lazy +indifference about killing the wantonness of the flesh; for the roguish +Adam is exceedingly tricky in looking for permission for himself, and +in pleading the ruin of the body or of the mind; so some men jump right +in and say it is neither necessary nor commanded to fast or to mortify +the flesh, and are ready to eat this and that without fear, just as if +they had for a long time had much experience of fasting, although they +have never tried it. +</P> + +<P> +No less are we to guard against offending those who, not sufficiently +informed, regard it a great sin if we do not fast or eat as they do. +These we must kindly instruct, and not haughtily despise, nor eat this +or that in despite of them, but we must tell them the reason why it is +right to do so, and thus gradually lead them to a correct +understanding. But if they are stubborn and will not listen, we must +let them alone, and do as we know it is right to do. +</P> + +<P> +XXII. The second form of discipline which we receive at the hands of +others, is when men or devils cause us suffering, as when our property +is taken, our body sick, and our honor taken away; and everything that +may move us to anger, impatience and unrest. For God's work rules in us +according to His wisdom, not according to our wisdom, according to His +purity and chastity, not according to the wantonness of our flesh; for +God's work is wisdom and purity, our work is foolishness and impurity, +and these shall rest: so in like manner it should rule in us according +to His peace, not our anger, impatience and lack of peace. For peace +too is God's work, impatience is the work of our flesh; this shall rest +and be dead, that we thus in every way keep a spiritual holiday, let +our works stand idle, and let God work in us. +</P> + +<P> +Therefore in order to kill our works and the Adam in us, God heaps many +temptations upon us, which move us to anger, many sufferings, which +rouse us to impatience, and last of all death and the world's abuse; +whereby He seeks nothing else than that He may drive out anger, +impatience and lack of peace, and attain to His work, that is, to +peace, in us. Thus says Isaiah xxviii, "He does the work of another +that He may come to His own work." What does this mean? He sends us +suffering and trouble that He may teach us to have patience and peace; +He bids us die that He may make us live, until a man, thoroughly +trained, becomes so peaceful and quiet that he is not disturbed, +whether it go well or ill with him, whether he die or live, be honored +or dishonored. There God Himself dwells alone, and there are no works +of men. This is rightly keeping and hallowing the day of rest; then a +man does not guide himself, then he desires nothing for himself, then +nothing troubles him; but God Himself leads him, there is naught but +godly pleasure, joy and peace with all other works and virtues. +</P> + +<P> +XXIII. These works He considers so great that He commands us not only +to keep the day of rest, but also to hallow it or regard it as holy, +whereby He declares that there are no more precious things than +suffering, dying, and all manner of misfortune. For they are holy and +sanctify a man from his works to God's works, just as a church is +consecrated from natural works to the worship of God. Therefore a man +shall also recognise them as holy things, be glad and thank God when +they come upon him. For when they come they make him holy, so that he +fulfils this Commandment and is saved, redeemed from all his sinful +works. Thus says David: "Precious in the sight of the Lord is the death +of His saints." +</P> + +<P> +In order to strengthen us thereto He has not only commanded us to keep +such a rest (for nature is very unwilling to die and to suffer, and it +is a bitter day of rest for it to cease from its works and be dead); +but He has also comforted us in the Scriptures with many words and told +us, Psalm xci, "I will be with him in all his trouble, and will deliver +him." Likewise Psalm xxxiv: "The Lord is nigh unto all them that +suffer, and will help them." +</P> + +<P> +As if this were not enough, He has given us a powerful, strong example +of it, His only, dear Son, Jesus Christ, our Lord, who on the Sabbath +lay in the tomb the entire day of rest, free from all His works, and +was the first to fulfil this Commandment, although He needed it not for +Himself, but only for our comfort, that we also in all suffering and +death should be quiet and have peace. Since, as Christ was raised up +after His rest and henceforth lives only in God and God in Him, so also +shall we by the death of our Adam, which is perfectly accomplished only +through natural death and burial, be lifted up into God, that God may +live and work in us forever. Lo! these are the three parts of man: +reason, desire, aversion; in which all his works are done. These, +therefore, must be slain by these three exercises, God's governance, +our self-mortification, the hurt done to us by others; and so they must +spiritually rest before God, and give Him room for His works. +</P> + +<P> +XXIV. But such works are to be done and such sufferings to be endured +in faith and in sure confidence of God's favor, in order that, as has +been said, all works remain in the First Commandment and in faith, and +that faith, for the sake of which all other commandments and works are +ordained, exercise and strengthen itself in them. See, therefore, what +a pretty, golden ring these three Commandments and their works +naturally form, and how from the First Commandment and faith the Second +flows on to the Third, and the Third in turn drives through the Second +up into the First. For the first work is to believe, to have a good +heart and confidence toward God. From this flows the second good work, +to praise God's Name, to confess His grace, to give all honor to Him +alone. Then follows the third, to worship by praying, hearing God's +Word, thinking of and considering God's benefits, and in addition +chastising one's self, and keeping the body under. +</P> + +<P> +But when the evil spirit perceives such faith, such honoring of God and +such worship, he rages and stirs up persecution, attacks body, goods, +honor and life, brings upon us sickness, poverty, shame and death, +which God so permits and ordains. See, here begins the second work, or +the second rest of the Third Commandment; by this faith is very greatly +tried, even as gold in the fire. For it is a great thing to retain a +sure confidence in God, although He sends us death, shame, sickness, +poverty; and in this cruel form of wrath to regard Him as our +all-gracious Father, as must be done in this work of the Third +Commandment. Here suffering contains faith, that it must call upon +God's Name and praise it in such suffering, and so it comes through the +Third Commandment into the Second again; and through that very calling +on the Name of God and praise, faith grows, and becomes conscious of +itself, and so strengthens itself, through the two works of the Third +and of the Second Commandment. Thus faith goes out into the works and +through the works comes to itself again; just as the sun goes forth +unto its setting and comes again unto its rising. For this reason the +Scriptures associate the day with peaceful living in works, the night +with passive living in adversity, and faith lives and works, goes out +and comes in, in both, as Christ says, John ix. +</P> + +<P> +XXV. This order of good works we pray in the Lord's Prayer. The first +is this, that we say: "Our Father, Who art in heaven"; these are the +words of the first work of faith, which, according to the First +Commandment, does not doubt that it has a gracious Father in heaven. +The second: "Hallowed be Thy Name," in which faith asks that God's +Name, praise and honor be glorified, and calls upon it in every need, +as the Second Commandment says. The third: "Thy kingdom come," in which +we pray for the true Sabbath and rest, peaceful cessation of our works, +that God's work alone be done in us, and so God rule in us as in His +own kingdom, as He says, Luke xvii, "Behold, God's kingdom is nowhere +else except within you." The fourth petition is "Thy will be done"; in +which we pray that we may keep and have the Seven Commandments of the +Second Table, in which faith is exercised toward our neighbor; just as +in the first three it is exercised in works toward God alone. And these +are the petitions in which stands the word "Thou, Thy, Thy, Thy," +because they seek only what belongs to God; all the others say "our, +us, our," etc; for in them we pray for our goods and blessedness. +</P> + +<P> +Let this, then, suffice as a plain, hasty explanation of the First +Table of Moses, pointing out to simple folk what are the highest of +good works. +</P> + +<P> +The Second Table follows. +</P> + +<BR><BR> + +<H3> +"Thou shalt honor thy father and thy mother." +</H3> + +<P> +From this Commandment we learn that after the excellent works of the +first three Commandments there are no better works than to obey and +serve all those who are set over us as superiors. For this reason also +disobedience is a greater sin than murder, unchastity, theft and +dishonesty, and all that these may include. For we can in no better +way learn how to distinguish between greater and lesser sins than by +noting the order of the Commandments of God, although there are +distinctions also within the works of each Commandment. For who does +not know that to curse is a greater sin than to be angry, to strike +than to curse, to strike father and mother more than to strike any one +else? Thus these seven Commandments teach us how we are to exercise +ourselves in good works toward men, and first of all toward our +superiors. +</P> + +<P> +The first work is that we honor our own father and mother. And this +honor consists not only in respectful demeanor, but in this: that we +obey them, look up to, esteem and heed their words and example, accept +what they say, keep silent and endure their treatment of us, so long as +it is not contrary to the first three Commandments; in addition, when +they need it, that we provide them with food, clothing and shelter. For +not for nothing has He said: "Thou shalt honor them"; He does not say: +"Thou shalt love them," although this also must be done. But honor is +higher than mere love and includes a certain fear, which unites with +love, and causes a man to fear offending them more than he fears the +punishment. Just as there is fear in the honor we pay a sanctuary, and +yet we do not flee from it as from a punishment, but draw near to it +all the more. Such a fear mingled with love is the true honor; the +other fear without any love is that which we have toward things which +we despise or flee from, as we fear the hangman or punishment. There is +no honor in that, for it is a fear without all love, nay, fear that has +with it hatred and enmity. Of this we have a proverb of St. Jerome: +What we fear, that we also hate. With such a fear God does not wish to +be feared or honored, nor to have us honor our parents; but with the +first, which is mingled with love and confidence. +</P> + +<P> +II. This work appears easy, but few regard it aright. For where the +parents are truly pious and love their children not according to the +flesh, but (as they ought) instruct and direct them by words and works +to serve God according to the first three Commandments, there the +child's own will is constantly broken, and it must do, leave undone, +and suffer what its nature would most gladly do otherwise; and thereby +it finds occasion to despise its parents, to murmur against them, or to +do worse things. There love and fear depart, unless they have God's +grace. In like manner, when they punish and chastise, as they ought +(at times even unjustly, which, however, does not harm the soul's +salvation), our evil nature resents the correction. Beside all this, +there are some so wicked that they are ashamed of their parents because +of poverty, lowly birth, deformity or dishonor, and allow these things +to influence them more than the high Commandment of God, Who is above +all things, and has with benevolent intent given them such parents, to +exercise and try them in His Commandment. But the matter becomes still +worse when the child has children of its own; then love descends to +them, and detracts very much from the love and honor toward the parents. +</P> + +<P> +But what is said and commanded of parents must also be understood of +those who, when the parents are dead or absent, take their place, such +as relatives, god-parents, sponsors, temporal lords and spiritual +fathers. For every one must be ruled and be subject to other men. +Wherefore we here see again how many good works are taught in this +Commandment, since in it all our life is made subject to other men. +Hence it comes that obedience is so highly praised and all virtue and +good works are included in it. +</P> + +<P> +III. There is another dishonoring of parents, much more dangerous and +subtile than this first, which adorns itself and passes for a real +honor; that is, when a child has its own way, and the parents through +natural love allow it. Here there is indeed mutual honor, here there is +mutual love, and on all sides it is a precious thing, parents and child +take mutual pleasure in one another. +</P> + +<P> +This plague is so common that instances of the first form of +dishonoring are very seldom seen. This is due to the fact that the +parents are blinded, and neither know nor honor God according to the +first three Commandments; hence also they cannot see what the children +lack, and how they ought to teach and train them. For this reason they +train them for worldly honors, pleasure and possessions, that they may +by all means please men and reach high positions: this the children +like, and they obey very gladly without gainsaying. +</P> + +<P> +Thus God's Commandment secretly comes to naught while all seems good, +and that is fulfilled which is written in the Prophets Isaiah and +Jeremiah, that the children are destroyed by their own parents, and +they do like the king Manasseh, who sacrificed his own son to the idol +Moloch and burned him, II. Kings xxi. What else is it but to sacrifice +one's own child to the idol and to burn it, when parents train their +children more in the way of the world than in the way of God? let them +go their way, and be burned up in worldly pleasure, love, enjoyment, +possessions and honor, but let God's love and honor and the desire of +eternal blessings be quenched in them? +</P> + +<P> +O how perilous it is to be a father or a mother, where flesh and blood +are supreme! For, truly, the knowledge and fulfilment of the first +three and the last six Commandments depends altogether upon this +Commandment; since parents are commanded to teach them to their +children, as Psalm lxxviii. says, "How strictly has He commanded our +fathers, that they should make known God's Commandments to their +children, that the generation to come might know them and declare them +to their children's children." This also is the reason why God bids us +honor our parents, that is, to love them with fear; for that other love +is without fear, therefore it is more dishonor than honor. +</P> + +<P> +Now see whether every one does not have good works enough to do, +whether he be father or child. But we blind men leave this untouched, +and seek all sorts of other works which are not commanded. +</P> + +<P> +IV. Now where parents are foolish and train their children after the +fashion of the world, the children are in no way to obey them; for God, +according to the first three Commandments, is to be more highly +regarded than the parents. But training after the fashion of the world +I call it, when they teach them to seek no more than pleasure, honor +and possessions of this world or its power. +</P> + +<P> +To wear decent clothes and to seek an honest living is a necessity, and +not sin. Yet the heart of a child must be taught to be sorry that this +miserable earthly life cannot well be lived, or even begun, without the +striving after more adornment and more possessions than are necessary +for the protection of the body against cold and for nourishment. Thus +the child must be taught to grieve that, without its own will, it must +do the world's will and play the fool with the rest of men, and endure +such evil for the sake of something better and to avoid something +worse. So Queen Esther wore her royal crown, and yet said to God, +Esther xiv, "Thou knowest, that the sign of my high estate, which is +upon my head, has never yet delighted me, and I abhor it as a +menstruous rag, and never wear it when I am by myself, but when I must +do it and go before the people." The heart that is so minded wears +adornment without peril; for it wears and does not wear, dances and +does not dance, lives well and does not live well. And these are the +secret souls, hidden brides of Christ, but they are rare; for it is +hard not to delight in great adornment and parade. Thus St. Cecilia +wore golden clothes at the command of her parents, but within against +her body she wore a garment of hair. +</P> + +<P> +Here some men say: "How then could I bring my children into society, +and marry them honorably? I must make some display." Tell me, are not +these the words of a heart which despairs of God, and trusts more on +its own providing than on God's care? Whereas St. Peter teaches and +says, I. Peter v, "Cast all your care upon Him, and be certain that He +cares for you." It is a sign that they have never yet thanked God for +their children, have never yet rightly prayed for them, have never yet +commended them to Him; otherwise they would know and have experienced +that they ought to ask God also for the marriage dower of their +children, and await it from Him. Therefore also He permits them to go +their way, with cares and worries, and yet succeed poorly. +</P> + +<P> +V. Thus it is true, as men say, that parents, although they had nothing +else to do, could attain salvation by training their own children; if +they rightly train them to God's service, they will indeed have both +hands full of good works to do. For what else are here the hungry, +thirsty, naked, imprisoned, sick, strangers, than the souls of your own +children? with whom God makes of your house a hospital, and sets you +over them as chief nurse, to wait on them, to give them good words and +works as meat and drink, that they may learn to trust, believe and fear +God, and to place their hope on Him, to honor His Name, not to swear +nor curse, to mortify themselves by praying, fasting, watching, +working, to attend worship and to hear God's Word, and to keep the +Sabbath, that they may learn to despise temporal things, to bear +misfortune calmly, and not to fear death nor to love this life. +</P> + +<P> +See, what great lessons are these, how many good works you have before +you in your home, with your child, that needs all these things like a +hungry, thirsty, naked, poor, imprisoned, sick soul. O what a blessed +marriage and home were that where such parents were to be found! Truly +it would be a real Church, a chosen cloister, yea, a paradise. Of such +says Psalm cxxviii: "Blessed are they that fear God, and walk in His +Commandments; thou shalt eat of the labor of thine hands; therefore +thou shalt be happy, and it shall be well with thee. Thy wife shall be +as a fruitful vine in thine house, and thy children shall be as the +young scions of laden olive trees about thy table. Behold, thus shall +the man be blessed, that feareth the Lord," etc. Where are such +parents? Where are they that ask after good works? Here none wishes to +come. Why? God has commanded it; the devil, flesh and blood pull away +from it; it makes no show, therefore it counts for nothing. Here this +husband runs to St. James, that wife vows a pilgrimage to Our Lady; no +one vows that he will properly govern and teach himself and his child +to the honor of God; he leaves behind those whom God has commanded him +to keep in body and soul, and would serve God in some other place, +which has not been commanded him. Such perversity no bishop forbids, no +preacher corrects; nay, for covetousness' sake they confirm it and +daily only invent more pilgrimages, elevations of saints, +indulgence-fairs. God have pity on such blindness. +</P> + +<P> +VI. On the other hand, parents cannot earn eternal punishment in any +way more easily than by neglecting their own children in their own +home, and not teaching them the things which have been spoken of above. +Of what help is it, that they kill themselves with fasting, praying, +making pilgrimages, and do all manner of good works? God will, after +all, not ask them about these things at their death and in the day of +judgment, but will require of them the children whom He entrusted to +them. This is shown by that word of Christ, Luke xxiii, "Ye daughters +of Jerusalem, weep not for me, but for yourselves and for your +children. The days are coming, in which they shall say: Blessed are the +wombs that never bare, and the paps which never gave suck." Why shall +they lament, except because all their condemnation comes from their own +children? If they had not had children, perhaps they might have been +saved. Truly, these words ought to open the eyes of parents, that they +may have regard to the souls of their children, so that the poor +children be not deceived by their false, fleshly love, as if they had +rightly honored their parents when they are not angry with them, or are +obedient in worldly matters, by which their self-will is strengthened; +although the Commandment places the parents in honor for the very +purpose that the self-will of the children may be broken, and that the +children may become humble and meek. +</P> + +<P> +Just as it has been said of the other Commandments, that they are to be +fulfilled in the chief work, so here too let no one suppose that the +training and teaching of his children is sufficient of itself, except +it be done in confidence of divine favor, so that a man doubt not that +he is wellpleasing to God in his works, and that he let such works be +nothing else than an exhortation and exercise of his faith, that he +trust God and look to Him for blessings and a gracious will; without +which faith no work lives, or is good and acceptable; for many heathen +have trained their children beautifully, but it is all lost, because of +their unbelief. +</P> + +<P> +VII. The second work of this Commandment is to honor and obey the +spiritual mother, the holy Christian Church, the spiritual power, so +that we conform to what she commands, forbids, appoints, orders, binds +and looses, and honor, fear and love the spiritual authority as we +honor, love and fear our natural parents, and yield to it in all things +which are not contrary to the first three Commandments. +</P> + +<P> +Now with regard to this work, things are almost worse than with regard +to the first. The spiritual authority should punish sin with the ban +and with laws, and constrain its spiritual children to be good, in +order that they might have reason to do this work and to exercise +themselves in obeying and honoring it. Such zeal one does not see now; +they act toward their subjects like the mothers who forsake their +children and run after their lovers, as Hosea ii. says; they do not +preach, they do not teach, they do not hinder, they do not punish, and +there is no spiritual government at all left in Christendom. +</P> + +<P> +What can I say of this work? A few fast-days and feast-days are left, +and these had better be done away with. But no one gives this a +thought, and there is nothing left except the ban for debt, and this +should not be. But spiritual authority should look to it, that +adultery, unchastity, usury, gluttony, worldly show, excessive +adornment, and such like open sin and shame might be most severely +punished and corrected; and they should properly manage the endowments, +monastic houses, parishes and schools, and earnestly maintain worship +in them, provide for the young people, boys and girls, in schools and +cloisters, with learned, pious men as teachers, that they might all be +well trained, and so the older people give a good example and +Christendom be filled and adorned with fine young people. So St. Paul +teaches his disciple Titus, that he should rightly instruct and govern +all classes, young and old, men and women. But now he goes to school +who wishes; he is taught who governs and teaches himself; nay, it has, +alas! come to such a pass that the places where good should be taught +have become schools of knavery, and no one at all takes thought for the +wild youth. +</P> + +<P> +VIII. If the above order prevailed, one could say how honor and +obedience should be given to the spiritual authority. But now the case +is like that of the natural parents who let their children do as they +please; at present the spiritual authority threatens, dispenses, takes +money, and pardons more than it has power to pardon. I will here +refrain from saying more; we see more of it than is good; greed holds +the reins, and just what should be forbidden is taught; and it is +clearly seen that the spiritual estate is in all things more worldly +than the worldly estate itself. Meanwhile Christendom must be ruined, +and this Commandment perish. +</P> + +<P> +If there were a bishop who would zealously provide for all these +classes, supervise, make visitations and be faithful as he ought, +truly, one city would be too much for him. For in the time of the +Apostles, when Christendom was at its best estate, each city had a +bishop, although the smallest part of the inhabitants were Christians. +How may things go when one bishop wants to have so much, another so +much, this one the whole world, that one the fourth of it. +</P> + +<P> +It is time that we pray God for mercy. Of spiritual power we have much; +but of spiritual government nothing or little. Meanwhile may he help +who can, that endowments, monastic houses, parishes and schools be well +established and managed; and it would also be one of the works of the +spiritual authority that it lessen the number of endowments, monastic +houses and schools, where they cannot be cared for. It is much better +that there be no monastic house or endowment than that there be evil +government in them, whereby God is the more provoked to anger. +</P> + +<P> +IX. Since, then, the authorities so entirely neglect their work, and +are perverted, it must assuredly follow that they misuse their power, +and undertake other and evil works, just as parents do when they give +some command contrary to God. Here we must be wise; for the Apostle has +said, that those times shall be perilous in which such authorities +shall rule. For it seems as if we resisted their power if we do not do +and leave undone all that they prescribe. Therefore we must take hold +of the first three Commandments and the First Table, and be certain +that no man, neither bishop, nor pope, nor angel, may command or +determine anything that is contrary to or hinders these three +Commandments, or does not help them; and if they attempt such things, +it is not valid and amounts to nothing; and we also sin if we follow +and obey, or even tolerate such acts. +</P> + +<P> +From this it is easy to understand that the commands of fasting do not +include the sick, the pregnant women, or those who for other reasons +cannot fast without injury. And, to rise higher, in our time nothing +comes from Rome but a fair of spiritual wares, which are openly and +shamelessly bought and sold, indulgences, parishes, monastic houses, +bishoprics, provostships, benefices, and every thing that has ever been +founded to God's service far and wide; whereby not only is all money +and wealth of the world drawn and driven to Rome (for this would be the +smallest harm), but the parishes, bishoprics and prelacies are torn to +pieces, deserted, laid waste, and so the people are neglected, God's +Word and God's Name and honor come to naught, and faith is destroyed, +so that at last such institutions and offices fall into the hands not +only of unlearned and unfit men, but the greater part into the hands of +the Romans, the greatest villains in the world. Thus what has been +founded for God's service, for the instruction, government and +improvement of the people, must now serve the stable-boys, +mule-drivers, yea, not to use plainer language, Roman whores and +knaves; yet we have no more thanks than that they mock us for it as +fools. +</P> + +<P> +X. If then such unbearable abuses are all carried on in the Name of God +and St. Peter, just as if God's Name and the spiritual power were +instituted to blaspheme God's honor, to destroy Christendom, body and +soul: we are indeed in duty bound to resist in a proper way as much as +we can. And here we must do like pious children whose parents have +become insane, and first see by what right that which has been founded +for God's service in our lands, or has been ordained to provide for our +children, must be allowed to do its work in Rome, and to lapse here, +where it ought to serve. How can we be so foolish? +</P> + +<P> +Since then bishops and spiritual prelates stand idle in this matter, +offer no opposition or are afraid, and thus allow Christendom to +perish, it is our duty first of all humbly to call upon God for help to +prevent this thing, then to put our hand to work to the same end, send +the courtesans and those who bear letters from Rome about their +business, in a reasonable, gentle way inform them that, if they wish to +care for their parishes properly, they shall live in them and improve +the people by preaching or by good example; or if not, and they do live +in Rome or elsewhere, lay waste and debauch the churches, then let the +pope feed them, whom they serve. It is not fitting that we support the +pope's servants, his people, yes, his knaves and whores, to the +destruction and injury of our souls. +</P> + +<P> +Lo! these are the true Turks, whom the kings, princes and the nobility +ought to attack first: not seeking thereby their own benefit, but only +the improvement of Christendom, and the prevention of the blasphemy and +disgracing of the divine Name; and so to deal with the clergy as with a +father who has lost his sense and wits; who, if one did not restrain +him and resist him (although with all humility and honor), might +destroy child, heir and everybody. Thus we are to honor Roman authority +as our highest father; and yet, since they have gone mad and lost their +senses, not allow them to do what they attempt, lest Christendom be +destroyed thereby. +</P> + +<P> +XI. Some think, this should be referred to a General Council. To this I +say: No! For we have had many councils in which this has been proposed, +namely, at Constance, Basel and the last Roman Council; but nothing has +been accomplished, and things have grown ever worse, Moreover, such +councils are entirely useless, since Roman wisdom has contrived the +device that the kings and princes must beforehand take an oath to let +the Romans remain what they are and keep what they have, and so has put +up a bar to ward off all reformation, to retain protection and liberty +for all their knavery, although this oath is demanded, forced and taken +contrary to God and the law, and by it the doors are locked against the +Holy Spirit, Who should rule the councils. But this would be the best, +and also the only remedy remaining, if kings, princes, nobility, cities +and communities themselves began and opened a way for reformation, so +that the bishops and clergy, who now are afraid, would have reason to +follow. For here nothing else shall and must be considered except God's +first three Commandments, against which neither Rome, nor heaven nor +earth can command or forbid anything. And the ban or threatening with +which they think they can prevent this, amounts to nothing; just as it +amounts to nothing if an insane father severely threatens the son who +restrains him or locks him up. +</P> + +<P> +XII. The third work of this Commandment is to obey the temporal +authority, as Paul teaches, Romans xiii, and Titus iii, and St. Peter, +I. Peter ii: "Submit yourselves to the king as supreme, and to the +princes as his ambassadors, and to all the ordinances of the worldly +power." But it is the work of the temporal power to protect its +subjects, and to punish thievery, robbery, and adultery, as St. Paul +says, Romans xiii: "It beareth not the sword in vain; it serves God +with it, to the terror of evil doers, and to the protection of the +good." +</P> + +<P> +Here men sin in two ways. First, if they lie to the government, deceive +it, and are disloyal, neither obey nor do as it has ordered and +commanded, whether with their bodies or their possessions. For even if +the government does injustice, as the King of Babylon did to the people +of Israel, yet God would have it obeyed, without treachery and +deception. Secondly, when men speak evil of the government and curse +it, and when a man cannot revenge himself and abuses the government +with grumbling and evil words, publicly or secretly. +</P> + +<P> +In all this we are to regard that which St. Peter bids us regard, +namely, that its power, whether it do right or wrong, cannot harm the +soul, but only the body and property; unless indeed it should try +openly to compel us to do wrong against God or men; as in former days +when the magistrates were not yet Christians, and as the Turk is now +said to do. For to suffer wrong destroys no one's soul, nay, it +improves the soul, although it inflicts loss upon the body and +property; but to do wrong, that destroys the soul, although it should +gain all the world's wealth. +</P> + +<P> +XIII. This also is the reason why there is not such great danger in the +temporal power as in the spiritual, when it does wrong. For the +temporal power can do no harm, I since it has nothing to do with +preaching and faith and the first three Commandments. But the spiritual +power does harm not only when it does wrong, but also when it neglects +its duty and busies itself with other things, even if they were better +than the very best works of the temporal power. Therefore, we must +resist it when it does not do right, and not resist the temporal power +although it does wrong. For the poor people believe and do as they see +the spiritual power believing and doing; if they are not set an example +and are not taught, then they also believe nothing and do nothing; +since this power is instituted for no other reason than to lead the +people in faith to God. All this is not found in the temporal power; +for it may do and leave undone what it will, my faith to God still goes +its way and works its works, because I need not believe what it +believes. +</P> + +<P> +Therefore, also, the temporal power is a very small thing in God's +sight, and far too slightly regarded by Him, that for its sake, whether +it do right or wrong, we should resist, become disobedient and quarrel. +On the other hand, the spiritual power is an exceeding great blessing, +and far too precious in His eyes, that the very least of Christians +should endure and keep silent, if it departs a hair's breadth from its +own duty, not to say when it does the very opposite of its duty, as we +now see it do every day. +</P> + +<P> +XIV. In this power also there is much abuse. First, when it follows the +flatterers, which is a common and especially harmful plague of this +power, against which no one can sufficiently guard and protect himself. +Here it is led by the nose, and oppresses the common people, becomes a +government of the like of which a heathen says: "The spider-webs catch +the small flies, but the mill-stones roll through." So the laws, +ordinances and government of one and the same authority hold the small +men, and the great are free; and where the prince is not himself so +wise that he needs nobody's advice, or has such a standing that they +fear him, there will and must be (unless God should do a special +wonder) a childish government. +</P> + +<P> +For this reason God has considered evil, unfit rulers the greatest of +plagues, as He threatens, Isaiah iii, "I will take away from them every +man of valor, and will give children to be their princes and babes to +rule over them." Four plagues God has named in Scripture, Ezekiel xiv. +The first and slightest, which also David chose, is pestilence, the +second is famine, the third is war, the fourth is all manner of evil +beasts, such as lions, wolves, serpents, dragons; these are the wicked +rulers. For where these are, the land is destroyed, not only in body +and property, as in the others, but also in honor, discipline, virtue +and the soul's salvation. For pestilence and famine make people good +and rich; but war and wicked rulers bring to naught everything that has +to do with temporal and eternal possessions. +</P> + +<P> +XV. A prince must also be very wise and not at all times undertake to +enforce his own will, although he may have the authority and the very +best cause. For it is a far nobler virtue to endure wrong to one's +authority than to risk property and person, if it is advantageous to +the subjects; since worldly rights attach only to temporal goods. +</P> + +<P> +Hence, it is a very foolish saying: I have a right to it, therefore I +will take it by storm and keep it, although all sorts of misfortune may +come to others thereby. So we read of the Emperor Octavianus, that he +did not wish to make war, however just his cause might be, unless there +were sure indications of greater benefit than harm, or at least that +the harm would not be intolerable, and said: "War is like fishing with +a golden net; the loss risked is always greater than the catch can be." +For he who guides a wagon must walk far otherwise than if he were +walking alone; when alone he may walk, jump, and do as he will; but +when he drives, he must so guide and adapt himself that the wagon and +horses can follow him, and regard that more than his own will. So also +a prince leads a multitude with him and must not walk and act as he +wills, but as the multitude can, considering their need and advantage +more than his will and pleasure. For when a prince rules after his own +mad will and follows his own opinion, he is like a mad driver, who +rushes straight ahead with horse and wagon, through bushes, thorns, +ditches, water, up hill and down dale, regardless of roads and bridges; +he will not drive long, all will go to smash. +</P> + +<P> +Therefore it would be most profitable for rulers, that they read, or +have read to them, from youth on, the histories, both in sacred and in +profane books, in which they would find more examples and skill in +ruling than in all the books of law; as we read that the kings of +Persia did, Esther vi. For examples and histories benefit and teach +more than the laws and statutes: there actual experience teaches, here +untried and uncertain words. +</P> + +<P> +XVI. Three special, distinct works all rulers might do in our times, +particularly in our lands. First, to make an end of the horrible +gluttony and drunkenness, not only because of the excess, but also +because of its expense. For through seasonings and spices and the like, +without which men could well live, no little loss of temporal wealth +has come and daily is coming upon our lands. To prevent these two great +evils would truly give the temporal power enough to do, for the inroads +they have made are wide and deep. And how could those in power serve +God better and thereby also improve their own land? +</P> + +<P> +Secondly, to forbid the excessive cost of clothing, whereby so much +wealth is wasted, and yet only the world and the flesh are served; it +is fearful to think that such abuse is to be found among the people who +have been pledged, baptised and consecrated to Christ, the Crucified, +and who should bear the Cross after Him and prepare for the life to +come by dying daily. If some men erred through ignorance, it might be +borne; but that it is practised so freely, without punishment, without +shame, without hindrance, nay, that praise and fame are sought thereby, +this is indeed an unchristian thing. Thirdly, to drive out the usurious +buying of rent-charges, which in the whole world ruins, consumes and +troubles all lands, peoples and cities through its cunning form, by +which it appears not to be usury, while in truth it is worse than +usury, because men are not on their guard against it as against open +usury. See, these are the three Jews, as men say, who suck the whole +world dry. Here princes ought not to sleep, nor be lazy, if they would +give a good account of their office to God. +</P> + +<P> +XVII. Here too ought to be mentioned the knavery which is practised by +officiales and other episcopal and spiritual officers, who ban, load, +hunt and drive the poor people with great burdens, as long as a penny +remains. This ought to be prevented by the temporal sword, since there +is no other help or remedy. +</P> + +<P> +O, would God in heaven, that some time a government might be +established that would do away with the public bawdy-houses, as was +done among the people of Israel! It is indeed an unchristian sight, +that public houses of sin are maintained among Christians, a thing +formerly altogether unheard of. It should be a rule that boys and girls +should be married early and such vice be prevented. Such a rule and +custom ought to be sought for by both the spiritual and the temporal +power. If it was possible among the Jews, why should it not also be +possible among Christians? Nay, if it is possible in villages, towns +and some cities, as we all see, why should it not be possible +everywhere? +</P> + +<P> +But the trouble is, there is no real government in the world. No one +wants to work, therefore the mechanics must give their workmen holiday: +then they are free and no one can tame them. But if there were a rule +that they must do as they are bid, and no one would give them work in +other places, this evil would to a large extent be mended. God help us! +I fear that here the wish is far greater than the hope; but this does +not excuse us. +</P> + +<P> +Now see, here only a few works of magistrates are indicated, but they +are so good and so many, that they have superabundant good works to do +every hour and could constantly serve God. But these works, like the +others, should also be done in faith, yea, be an exercise of faith, so +that no one expect to please God by the works, but by confident trust +in His favor do such works only to the honor and praise of his gracious +God, thereby to serve and benefit his neighbor. +</P> + +<P> +XVIII. The fourth work of this Commandment is obedience of servants and +workmen toward their lords and ladies, masters and mistresses. Of this +St. Paul says, Titus ii: "Thou shalt exhort servants that they highly +honor their masters, be obedient, do what pleases them, not cheating +them nor opposing them"; for this reason also: because they thereby +bring the doctrine of Christ and our faith into good repute, that the +heathen cannot complain of us and be offended. St. Peter also says: +"Servants, be subject to your masters, for the fear of God, not only to +the good and gentle, but also to the froward and harsh. For this is +acceptable with God, if a man suffers harshness, being innocent." +</P> + +<P> +Now there is the greatest complaint in the world about servants and +working men, that they are disobedient, unfaithful, unmannerly, and +over-reaching; this is a plague sent of God. And truly, this is the one +work of servants whereby they may be saved; truly they need not make +pilgrimages or do this thing or the other; they have enough to do if +their heart is only set on this, that they gladly do and leave undone +what they know pleases their masters and mistresses, and all this in a +simple faith; not that they would by their works gain much merit, but +that they do it all in the confidence of divine favor (in which all +merits are to be found), purely for nothing, out of the love and +good-will toward God which grows out of such confidence. And all such +works they should think of as an exercise and exhortation ever to +strengthen their faith and confidence more and more. For, as has now +been frequently said, this faith makes all works good, yea, it must do +them and be the master-workman. +</P> + +<P> +XIX. On the other hand, the masters and mistresses should not rule +their servants, maids and workingmen roughly, not look to all things +too closely, occasionally overlook something, and for peace' sake make +allowances. For it is not possible that everything be done perfectly at +all times among any class of men, as long as we live on earth in +imperfection. Of this St. Paul says, Colossians iv, "Masters, do unto +your servants that which is just and equal, knowing that ye also have a +Master in heaven." Therefore as the masters do not wish God to deal too +sharply with them, but that many things be overlooked through grace, +they also should be so much the more gentle toward their servants, and +overlook some things, and yet have a care that the servants do right +and learn to fear God. +</P> + +<P> +But see now, what good works a householder and a mistress can do, how +finely God offers us all good works so near at hand, so manifold, so +continuously, that we have no need of asking after good works, and +might well forget the other showy, far-off, invented works of men, such +as making pilgrimages, building churches, seeking indulgence, and the +like. +</P> + +<P> +Here I ought naturally also to say how a wife ought to be obedient, +subject to her husband as to her superior, give way to him, keep silent +and give up to him, where it is a matter not contrary to God's +commands. On the other hand, the husband should love his wife, overlook +a little, and not deal strictly with her, of which matter St. Peter and +St. Paul have said much. But this has its place in the further +explanation of the Ten Commandments, and is easily inferred from these +passages. +</P> + +<P> +XX. But all that has been said of these works is included in these two, +obedience and considerateness. Obedience is the duty of subjects, +considerateness that of masters, that they take care to rule their +subjects well, deal kindly with them, and do everything whereby they +may benefit and help them. That is their way to heaven, and these are +the best works they can do on earth; with these they are more +acceptable to God than if without these they did nothing but miracles. +So says St. Paul, Romans xii: "He that ruleth, let him do it with +diligence"; as who should say: "Let him not allow himself to be led +astray by what other people or classes of people do; let him not look +to this work or to that, whether it be splendid or obscure; but let him +look to his own position, and think only how he may benefit those who +are subject to him; by this let him stand, nor let himself be torn from +it, although heaven stood open before him, nor be driven from it, +although hell were chasing him. This is the right road that leads him +to heaven." +</P> + +<P> +Oh, if a man were so to regard himself and his position, and attended +to its duties alone, how rich in good works would he be in a short +time, so quietly and secretly that no one would notice it except God +alone! But now we let all this go, and one runs to the Carthusians, +another to this place, a third to that, just as if good works and God's +Commandments had been thrown into corners and hidden; although it is +written in Proverbs i, that divine wisdom crieth out her commandments +publicly in the streets, in the midst of the people and in the gates of +the cities; which means that they are present in profusion in all +places, in all stations of life and at all times, and we do not see +them, but in our blindness look for them elsewhere. This Christ +declared, Matthew xxiv: "If they shall say unto you: Lo, here is +Christ, or there, believe it not. If they shall say: Behold, He is in +the desert, go not forth; behold, He is in the secret chambers, believe +it not; they are false prophets and false Christs." +</P> + +<P> +XXI. Again, obedience is the duty of subjects, that they direct all +their diligence and effort to do and to leave undone what their +over-lords desire of them, that they do not allow themselves to be torn +or driven from this, whatever another do. Let no man think that he +lives well or does good works, whether it be prayer or fasting, or by +whatever name it may be called, if he does not earnestly and diligently +exercise himself in this. +</P> + +<P> +But if it should happen, as it often does, that the temporal power and +authorities, as they are called, should urge a subject to do contrary +to the Commandments of God, or hinder him from doing them, there +obedience ends, and that duty is annulled. Here a man must say as St. +Peter says to the rulers of the Jews: "We ought to obey God rather than +men." He did not say: "We must not obey men"; for that would be wrong; +but he said: "God rather than men." Thus, if a prince desired to go to +war, and his cause was manifestly unrighteous, we should not follow nor +help him at all; since God has commanded that we shall not kill our +neighbor, nor do him injustice. Likewise, if he bade us bear false +witness, steal, lie or deceive and the like. Here we ought rather give +up goods, honor, body, and life, that God's Commandments may stand. +</P> + +<P> +The four preceding Commandments have their works in the understanding, +that is, they take a man captive, rule him and make him subject, so +that he rule not himself, approve not himself, think not highly of +himself; but in humility know himself and allow himself to be led, that +pride be prevented. The following Commandments deal with the passions +and lust of men, that these also be killed. +</P> + +<P> +I. The passions of anger and revenge, of which the Fifth Commandment +says, "Thou shalt not kill." This Commandment has one work, which +however includes many and dispels many vices, and is called meekness. +Now this is of two kinds. The one has a beautiful splendor, and there +is nothing back of it. This we practice toward our friends and those +who do us good and give us pleasure with goods, honor and favor, or who +do not offend us with words nor with deeds. Such meekness irrational +animals have, lions and snakes, Jews, Turks, knaves, murderers, bad +women. These are all content and gentle when men do what they want, or +let them alone; and yet there are not a few who, deceived by such +worthless meekness, cover over their anger and excuse it, saying: "I +would indeed not be angry, if I were left alone." Certainly, my good +man, so the evil spirit also would be meek if he had his own way. +Dissatisfaction and resentment overwhelm you in order that they may +show you how full of anger and wickedness you are, that you may be +admonished to strive after meekness and to drive out anger. +</P> + +<P> +The second form of meekness is good through and through, that which is +shown toward opponents and enemies, does them no harm, does not revenge +itself, does not curse nor revile, does not speak evil of them, does +not meditate evil against them, although they had taken away goods, +honor, life, friends and everything. Nay, where it is possible, it +returns good for evil, speaks well of them, thinks well of them, prays +for them. Of this Christ says, Matthew v: "Do good to them that +despitefully use you. Pray for them that persecute you and revile you." +And Paul, Romans xii: "Bless them which curse you, and by no means +curse them, but do good to them." +</P> + +<P> +II. Behold how this precious, excellent work has been lost among +Christians, so that nothing now everywhere prevails except strife, war, +quarreling, anger, hatred, envy, back-biting, cursing, slandering, +injuring, vengeance, and all manner of angry works and words; and yet, +with all this, we have our many holidays, hear masses, say our prayers, +establish churches, and more such spiritual finery, which God has not +commanded. We shine resplendently and excessively, as if we were the +most holy Christians there ever were. And so because of these mirrors +and masks we allow God's Commandment to go to complete ruin, and no one +considers or examines himself, how near or how far he be from meekness +and the fulfilment of this Commandment; although God has said, that not +he who does such works, but he who keeps His Commandments, shall enter +into eternal life. +</P> + +<P> +Now, since no one lives on earth upon whom God does not bestow an enemy +and opponent as a proof of his own anger and wickedness, that is, one +who afflicts him in goods, honor, body or friends, and thereby tries +whether anger is still present, whether he can be well-disposed toward +his enemy, speak well of him, do good to him, and not intend any evil +against him; let him come forward who asks what he shall do that he may +do good works, please God and be saved. Let him set his enemy before +him, keep him constantly before the eyes of his heart, as an exercise +whereby he may curb his spirit and train his heart to think kindly of +his enemy, wish him well, care for him and pray for him; and then, when +opportunity offers, speak well of him and do good to him. Let him who +will, try this and if he find not enough to do all his life long, he +may convict me of lying, and say that my contention was wrong. But if +this is what God desires, and if He will be paid in no other coin, of +what avail is it, that we busy ourselves with other great works which +are not commanded, and neglect this? Therefore God says, Matthew v, "I +say unto you, that whosoever is angry with his neighbor, is in danger +of the judgment; but whosoever shall say to his brother, Thou fool +(that is, all manner of invective, cursing, reviling, slandering), he +shall be in danger of everlasting fire." What remains then for the +outward act, striking, wounding, killing, injuring, etc., if the +thoughts and words of anger are so severely condemned? +</P> + +<P> +III. But where there is true meekness, there the heart is pained at +every evil which happens to one's enemy. And these are the true +children and heirs of God and brethren of Christ, Whose heart was so +pained for us all when He died on the holy Cross. Even so we see a +pious judge passing sentence upon the criminal with sorrow, and +regretting the death which the law imposes. Here the act seems to be +one of anger and harshness. So thoroughly good is meekness that even in +such works of anger it remains, nay, it torments the heart most sorely +when it must be angry and severe. +</P> + +<P> +But here we must watch, that we be not meek contrary to God's honor and +Commandment. For it is written of Moses that he was the very meekest +man on earth, and yet, when the Jews had worshiped the golden calf and +provoked God to anger, he put many of them to death, and thereby made +atonement before God. Likewise it is not fitting that the magistrates +should be idle and allow sin to have sway, and that we say nothing. My +own possessions, my honor, my injury, I must not regard, nor grow angry +because of them; but God's honor and Commandment we must protect, and +injury or injustice to our neighbor we must prevent, the magistrates +with the sword, the rest of us with reproof and rebuke, yet always with +pity for those who have merited the punishment. +</P> + +<P> +This high, noble, sweet work can easily be learned, if we perform it in +faith, and as an exercise of faith. For if faith does not doubt the +favor of God nor question that God is gracious, it will become quite +easy for a man to be gracious and favorable to his neighbor, however +much he may have sinned; for we have sinned much more against God. +Behold, a short Commandment this, but it presents a long, mighty +exercise of good works and of faith. +</P> + +<BR><BR> + +<H3> +Thou shalt not commit adultery. +</H3> + +<P> +In this Commandment too a good work is commanded, which includes much +and drives away much vice; it is called purity, or chastity, of which +much is written and preached, and it is well known to every one, only +that it is not as carefully observed and practised as other works which +are not commanded. So ready are we to do what is not commanded and to +leave undone what is commanded. We see that the world is full of +shameful works of unchastity, indecent words, tales and ditties, +temptation to which is daily increased through gluttony and +drunkenness, idleness and frippery. Yet we go our way as if we were +Christians; when we have been to church, have said our little prayer, +have observed the fasts and feasts, then we think our whole duty is +done. +</P> + +<P> +Now, if no other work were commanded but chastity alone, we would all +have enough to do with this one; so perilous and raging a vice is +unchastity. It rages in all our members: in the thoughts of our hearts, +in the seeing of our eyes, in the hearing of our ears, in the words of +our mouth, in the works of our hands and feet and all our body. To +control all these requires labor and effort; and thus the Commandments +of God teach us how great truly good works are, nay, that it is +impossible for us of our own strength to conceive a good work, to say +nothing of attempting or doing it. St. Augustine says, that among all +the conflicts of the Christian the conflict of chastity is the hardest, +for the one reason alone, that it continues daily without ceasing, and +chastity seldom prevails. This all the saints have wept over and +lamented, as St. Paul does, Romans vii: "I find in me, that is in my +flesh, no good thing." +</P> + +<P> +II. If this work of chastity is to be permanent, it will drive to many +other good works, to fasting and temperance over against gluttony and +drunkenness, to watching and early rising over against laziness and +excessive sleep, to work and labor over against idleness. For gluttony, +drunkenness, lying late abed, loafing and being without work are +weapons of unchastity, with which chastity is quickly overcome. On the +other hand, the holy Apostle Paul calls fasting, watching and labor +godly weapons, with which unchastity is mastered; but, as has been said +above, these exercises must do no more than overcome unchastity, and +not pervert nature. +</P> + +<P> +Above all this, the strongest defence is prayer and the Word of God; +namely, that when evil lust stirs, a man flee to prayer, call upon +God's mercy and help, read and meditate on the Gospel, and in it +consider Christ's sufferings. Thus says Psalm cxxxvii: "Happy shall he +be, that taketh and dasheth the little ones of Babylon against the +rock," that is, if the heart runs to the Lord Christ with its evil +thoughts while they are yet young and just beginning; for Christ is a +Rock, on which they are ground to powder and come to naught. +</P> + +<P> +See, here each one will find enough to do with himself, and more than +enough, and will be given many good works to do within himself. But now +no one uses prayer, fasting, watching, labor for this purpose, but men +stop in these works as if they were in themselves the whole purpose, +although they should be arranged so as to fulfil the work of this +Commandment and purify us daily more and more. +</P> + +<P> +Some have also indicated more things which should be avoided, such as +soft beds and clothes, that we should avoid excessive adornment, and +neither associate nor talk with members of the opposite sex, nor even +look upon them, and whatsoever else may be conducive to chastity. In +all these things no one can fix a definite rule and measure. Each one +must watch himself and see what things are needful to him for chastity, +in what quantity and how long they help him to be chaste, that he may +thus choose and observe them for himself; if he cannot do this, let him +for a time give himself up to be controlled by another, who may hold +him to such observance until he can learn to rule himself. This was the +purpose for which the monastic houses were established of old, to teach +young people discipline and purity. +</P> + +<P> +III. In this work a good strong faith is a great help, more noticeably +so than in almost any other; so that for this reason also Isaiah xi. +says that "faith is a girdle of the reins," that is, a guard of +chastity. For he who so lives that he looks to God for all grace, takes +pleasure in spiritual purity; therefore he can so much more easily +resist fleshly impurity: and in such faith the Spirit tells him of a +certainty how he shall avoid evil thoughts and everything that is +repugnant to chastity. For as the faith in divine favor lives without +ceasing and works in all works, so it also does not cease its +admonitions in all things that are pleasing to God or displease Him; as +St. John says in his Epistle: "Ye need not that any man teach you: for +the divine anointing, that is, the Spirit of God, teacheth you of all +things." +</P> + +<P> +Yet we must not despair if we are not soon rid of the temptation, nor +by any means imagine that we are free from it as long as we live, and +we must regard it only as an incentive and admonition to prayer, +fasting, watching, laboring, and to other exercises for the quenching +of the flesh, especially to the practice and exercise of faith in God. +For that chastity is not precious which is at ease, but that which is +at war with unchastity, and fights, and without ceasing drives out all +the poison with which the flesh and the evil spirit attack it. Thus St. +Peter says, "I beseech you, abstain from fleshly desires and lusts, +which war always against the soul." And St. Paul, Romans vi, "Ye shall +not obey the body in its lusts." In these and like passages it is shown +that no one is without evil lust; but that everyone shall and must +daily fight against it. But although this brings uneasiness and pain, +it is none the less a work that gives pleasure, in which we shall have +our comfort and satisfaction. For they who think they make an end of +temptation by yielding to it, only set themselves on fire the more; and +although for a time it is quiet, it comes again with more strength +another time, and finds the nature weaker than before. +</P> + +<BR><BR> + +<H3> +Thou shalt not steal. +</H3> + +<P> +This Commandment also has a work, which embraces very many good works, +and is opposed to many vices, and is called in German Mildigkeit, +"benevolence;" which is a work ready to help and serve every one with +one's goods. And it fights not only against theft and robbery, but +against all stinting in temporal goods which men may practise toward +one another: such as greed, usury, overcharging and plating wares that +sell as solid, counterfeit wares, short measures and weights, and who +could tell all the ready, novel, clever tricks, which multiply daily in +every trade, by which every one seeks his own gain through the other's +loss, and forgets the rule which says: "What ye wish that others do to +you, that do ye also to them." If every one kept this rule before his +eyes in his trade, business, and dealings with his neighbor, he would +readily find how he ought to buy and sell, take and give, lend and give +for nothing, promise and keep his promise, and the like. And when we +consider the world in its doings, how greed controls all business, we +would not only find enough to do, if we would make an honorable living +before God, but also be overcome with dread and fear for this perilous, +miserable life, which is so exceedingly overburdened, entangled and +taken captive with cares of this temporal life and dishonest seeking of +gain. +</P> + +<P> +II. Therefore the Wise Man says not in vain: "Happy is the rich man, +who is found without blemish, who does not run after gold, and has not +set his confidence in the treasures of money. Who is he? We will praise +him, that he has done wondrous things in his life." As if he would say: +"None such is found, or very few indeed." Yea, they are very few who +notice and recognise such lust for gold in themselves. For greed has +here a very beautiful, fine cover for its shame, which is called +provision for the body and natural need, under cover of which it +accumulates wealth beyond all limits and is never satisfied; so that he +who would in this matter keep himself clean, must truly, as he says, do +miracles or wondrous things in his life. +</P> + +<P> +Now see, if a man wish not only to do good works, but even miracles, +which God may praise and be pleased with, what need has he to look +elsewhere? Let him take heed to himself, and see to it that he run not +after gold, nor set his trust on money, but let the gold run after him, +and money wait on his favor, and let him love none of these things nor +set his heart on them; then he is the true, generous, wonderworking, +happy man, as Job xxxi says: "I have never yet: relied upon gold, and +never yet made gold my hope and confidence." And Psalm lxii: "If riches +increase, set not your heart upon them." So Christ also teaches, +Matthew vi, that we shall take no thought, what we shall eat and drink +and wherewithal we shall be clothed, since God cares for this, and +knows that we have need of all these things. +</P> + +<P> +But some say: "Yes, rely upon that, take no thought, and see whether a +roasted chicken will fly into your mouth!" I do not say that a man +shall not labor and seek a living; but he shall not worry, not be +greedy, not despair, thinking that he will not have enough; for in Adam +we are all condemned to labor, when God says to him, Genesis iii, "In +the sweat of thy face shalt thou eat bread." And Job v, "As the birds +to flying, so is man born unto labor." Now the birds fly without worry +and greed, and so we also should labor without worry and greed; but if +you do worry and are greedy, wishing that the roasted chicken fly into +your mouth: worry and be greedy, and see whether you will thereby +fulfil God's Commandment and be saved! +</P> + +<P> +III. This work faith teaches of itself. For if the heart looks for +divine favor and relies upon it, how is it possible that a man should +be greedy and worry? He must be sure beyond a doubt that God cares for +him; therefore he does not cling to money; he uses it also with +cheerful liberality for the benefit of his neighbor, and knows well +that he will have enough, however much he may give away. For his God, +Whom he trusts, will not lie to him nor forsake him, as it is written, +Psalm xxxvii: "I have been young, and now am old; never have I seen a +believing man, who trusts God, that is a righteous man, forsaken, or +his child begging bread." Therefore the Apostle calls no other sin +idolatry except covetousness, because this sin shows most plainly that +it does not trust God for anything, expects more good from its money +than from God; and, as has been said, it is by such confidence that God +is truly honored or dishonored. +</P> + +<P> +And, indeed, in this Commandment it can be clearly seen how all good +works must be done in faith; for here every one most surely feels that +the cause of covetousness is distrust and the cause of liberality is +faith. For because a man trusts God, he is generous and does not doubt +that he will always have enough; on the other hand, a man is covetous +and worries because he does not trust God. Now, as in this Commandment +faith is the master-workman and the doer of the good work of +liberality, so it is also in all the other Commandments, and without +such faith liberality is of no worth, but rather a careless squandering +of money. +</P> + +<P> +IV. By this we are also to know that this liberality shall extend even +to enemies and opponents. For what manner of good deed is that, if we +are liberal only to our friends? As Christ teaches, Luke vi, even a +wicked man does that to another who is his friend. Besides, the brute +beasts also do good and are generous to their kind. Therefore a +Christian must rise higher, let his liberality serve also the +undeserving, evil-doers, enemies, and the ungrateful, even as his +heavenly Father makes His sun to rise on good and evil, and the rain to +fall on the grateful and ungrateful. +</P> + +<P> +But here it will be found how hard it is to do good works according to +God's Commandment, how nature squirms, twists and writhes in its +opposition to it, although it does the good works of its own choice +easily and gladly. Therefore take your enemies, the ungrateful, and do +good to them; then you will find how near you are to this Commandment +or how far from it, and how all your life you will always have to do +with the practice of this work. For if your enemy needs you and you do +not help him when you can, it is just the same as if you had stolen +what belonged to him, for you owed it to him to help him. So says St. +Ambrose, "Feed the hungry; if you do not feed him, you have, as far as +you are concerned, slain him." And in this Commandment are included the +works of mercy, which Christ will require at men's hands at the last +day. +</P> + +<P> +But the magistrates and cities ought to see to it that the vagabonds, +pilgrims and mendicants from foreign lands be debarred, or at least +allowed only under restrictions and rules, so that knaves be not +permitted to run at large under the guise of mendicants, and their +knavery, of which there now is much, be prohibited. I have spoken at +greater length of this Commandment in the Treatise on Usury. +</P> + +<BR><BR> + +<H3> +Thou shalt not bear false witness against thy neighbor. +</H3> + +<P> +This Commandment seems small, and yet is so great, that he who would +rightly keep it must risk and imperil life and limb, goods and honor, +friends and all that he has; and yet it includes no more than the work +of that small member, the tongue, and is called in German Wahrheit +sagen, "telling the truth" and, where there is need, gainsaying lies; +so that it forbids many evil works of the tongue. First: those which +are committed by speaking, and those which are committed by keeping +silent. By speaking, when a man has an unjust law-suit, and wants to +prove and maintain his case by a false argument, catch his neighbor +with subtilty, produce everything that strengthens and furthers his own +cause, and withhold and discount everything that furthers his +neighbor's good cause; in doing which he does not do to his neighbor as +he would have his neighbor do to him. This some men do for the sake of +gain, some to avoid loss or shame, thereby seeking their own advantage +more than God's Commandment, and excuse themselves by saying: Vigilanti +jura subveniunt, "the law helps him who watches"; just as if it were +not as much their duty to watch for their neighbor's cause as for their +own. Thus they intentionally allow their neighbor's cause to be lost, +although they know that it is just. This evil is at present so common +that I fear no court is held and no suit tried but that one side sins +against this Commandment. And even when they cannot accomplish it, they +yet have the unrighteous spirit and will, so that they would wish the +neighbor's just cause to be lost and their unjust cause to prosper. +This sin is most frequent when the opponent is a prominent man or an +enemy. For a man wants to revenge himself on his enemy: but the ill +will of a man of prominence he does not wish to bring upon himself; and +then begins the flattering and fawning, or, on the other hand, the +withholding of the truth. Here no one is willing to run the risk of +disfavor and displeasure, loss and danger for the truth's sake; and so +God's Commandment must perish. And this is almost universally the way +of the world. He who would keep this Commandment, would have both hands +full doing only those good works which concern the tongue. And then, +how many are there who allow themselves to be silenced and swerved +aside from the truth by presents and gifts! so that in all places it is +truly a high, great, rare work, not to be a false witness against one's +neighbor. +</P> + +<P> +II. There is a second bearing of witness to the truth, which is still +greater, with which we must fight against the evil spirits; and this +concerns not temporal matters, but the Gospel and the truth of faith, +which the evil spirit has at no time been able to endure, and always so +manages that the great among men, whom it is hard to resist, must +oppose and persecute it. Of which it is written in Psalm lxxxii, "Rid +the poor out of the hand of the wicked, and help the forsaken to +maintain his just cause." +</P> + +<P> +Such persecution, it is true, has now become infrequent; but that is +the fault of the spiritual prelates, who do not stir up the Gospel, but +let it perish, and so have abandoned the very thing because of which +such witnessing and persecution should arise; and in its place they +teach us their own law and what pleases them. For this reason the devil +also does not stir, since by vanquishing the Gospel he has also +vanquished faith in Christ, and everything goes as he wishes. But if +the Gospel should be stirred up and be heard again, without doubt the +whole world would be aroused and moved, and the greater portion of the +kings, princes, bishops, doctors and clergy, and all that is great, +would oppose it and rage against it, as has always happened when the +Word of God has come to light; for the world cannot endure what comes +from God. This is proved in Christ, Who was and is the very greatest +and most precious and best of all that God has; yet the world not only +did not receive Him, but persecuted Him more cruelly than all others +who had ever come forth from God. +</P> + +<P> +Therefore, as at that time, so at all times there are few who stand by +the divine truth, and imperil and risk life and limb, goods and honor, +and all that they have, as Christ has foretold: "Ye shall be hated of +all men for My Name's sake." And: "Many of them shall be offended in +Me." Yea, if this truth were attacked by peasants, herdsmen, +stable-boys and men of no standing, who would not be willing and able +to confess it and to bear witness to it? But when the pope, and the +bishops, together with princes and kings attack it, all men flee, keep +silent, dissemble, in order that they may not lose goods, honor, favor +and life. +</P> + +<P> +III. Why do they do this? Because they have no faith in God, and expect +nothing good from Him. For where such faith and confidence are, there +is also a bold, defiant, fearless heart, that ventures and stands by +the truth, though it cost life or cloak, though it be against pope or +kings; as we see that the martyrs did. For such a heart is satisfied +and rests easy because it has a gracious, loving God. Therefore it +despises all the favor, grace, goods and honor of men, lets them come +and go as they please; as is written in Psalm xv: "He contemneth them +that contemn God, and honoreth them that fear the Lord"; that is, the +tyrants, the mighty, who persecute the truth and despise God, he does +not fear, he does not regard them, he despiseth them; on the other +hand, those who are persecuted for the truth's sake, and fear God more +than men, to these he clings, these he defends, these he honors, let it +vex whom it may; as it is written of Moses, Hebrews xi, that he stood +by his brethren, regardless of the mighty king of Egypt. +</P> + +<P> +Lo, in this Commandment again you see briefly that faith must be the +master-workman in this work also, so that without it no one has courage +to do this work: so entirely are all works comprised in faith, as has +now been often said. Therefore, apart from faith all works are dead, +however good the form and name they bear. For as no one does the work +of this Commandment except he be firm and fearless in the confidence of +divine favor; so also he does no work of any other Commandment without +the same faith: thus every one may easily by this Commandment test and +weigh himself whether he be a Christian and truly believe in Christ, +and thus whether he is doing good works or no. Now we see how the +Almighty God has not only set our Lord Jesus Christ before us that we +should believe in Him with such confidence, but also holds before us in +Him an example of this same confidence and of such good works, to the +end that we should believe in Him, follow Him and abide in Him forever; +as He says, John xiv: "I am the Way, the Truth and the Life,"—the Way, +in which we follow Him; the Truth, that we believe in Him; the Life, +that we live in Him forever. +</P> + +<P> +From all this it is now manifest that all other works, which are not +commanded, are perilous and easily known: such as building churches, +beautifying them, making pilgrimages, and all that is written at so +great length in the Canon Law and has misled and burdened the world and +ruined it, made uneasy consciences, silenced and weakened faith, and +has not said how a man, although he neglect all else, has enough to do +with all his powers to keep the Commandments of God, and can never do +all the good works which he is commanded to do; why then does he seek +others, which are neither necessary nor commanded, and neglect those +that are necessary and commanded? +</P> + +<P> +The last two Commandments, which forbid evil desires of the body for +pleasure and for temporal goods, are clear in themselves; these evil +desires do no harm to our neighbor, and yet they continue unto the +grave, and the strife in us against them endures unto death; therefore +these two Commandments are drawn together by St. Paul into one, Romans +vii, and are set as a goal unto which we do not attain, and only in our +thoughts reach after until death. For no one has ever been so holy that +he felt in himself no evil inclination, especially when occasion and +temptation were offered. For original sin is born in us by nature, and +temptation were offered. For original sin is born in us by nature, and +may be checked, but not entirely uprooted, except through the death of +the body; which for this reason is profitable and a thing to be +desired. To this may God help us. Amen. +</P> + +<BR><BR><BR><BR> + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's A Treatise on Good Works, by Dr. Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK A TREATISE ON GOOD WORKS *** + +***** This file should be named 418-h.htm or 418-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/4/1/418/ + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Treatise on Good Works + +Author: Dr. Martin Luther + +Release Date: January 24, 2008 [EBook #418] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK A TREATISE ON GOOD WORKS *** + + + + + + + + + +A Treatise on Good Works + +together with the Letter of Dedication + +by Dr. Martin Luther, 1520 + + + + +INTRODUCTION + +1. The Occasion of the Work.--Luther did not impose himself as reformer +upon the Church. In the course of a conscientious performance of the +duties of his office, to which he had been regularly and divinely +called, and without any urging on his part, he attained to this +position by inward necessity. In 1515 he received his appointment as +the standing substitute for the sickly city pastor, Simon Heinse, from +the city council of Wittenberg. Before this time he was obliged to +preach only occasionally in the convent, apart from his activity as +teacher in the University and convent. Through this appointment he was +in duty bound, by divine and human right, to lead and direct the +congregation at Wittenberg on the true way to life, and it would have +been a denial of the knowledge of salvation which God had led him to +acquire, by way of ardent inner struggles, if he had led the +congregation on any other way than the one God had revealed to him in +His Word. He could not deny before the congregation which had been +intrusted to his care, what up to this time he had taught with ever +increasing clearness in his lectures at the University--for in the +lectures on the Psalms, which he began to deliver in 1513, he declares +his conviction that faith alone justifies, as can be seen from the +complete manuscript, published since 1885, and with still greater +clearness from his Commentary on the Epistle to the Romans (1515-1516), +which is accessible since 1908; nor what he had urged as spiritual +adviser of his convent brethren when in deep distress--compare the +charming letter to Georg Spenlein, dated April 8, 1516. + +Luther's first literary works to appear in print were also occasioned +by the work of his calling and of his office in the Wittenberg +congregation. He had no other object in view than to edify his +congregation and to lead it to Christ when, in 1517, he published his +first independent work, the Explanation of the Seven Penitential +Psalms. On Oct 31 of the same year he published his 95 Theses against +Indulgences. These were indeed intended as controversial theses for +theologians, but at the same time it is well known that Luther was +moved by his duty toward his congregation to declare his position in +this matter and to put in issue the whole question as to the right and +wrong of indulgences by means of his theses. His sermon Of Indulgences +and Grace, occasioned by Tetzel's attack and delivered in the latter +part of March, 1518, as well as his sermon Of Penitence, delivered +about the same time, were also intended for his congregation. Before +his congregation (Sept., 1516-Feb., 1517) he delivered the Sermons on +the Ten Commandments, which were published in 1518 and the Sermons on +the Lord's Prayer, which were also published in 1518 by Agricola. +Though Luther in the same year published a series of controversial +writings, which were occasioned by attacks from outside sources, viz., +the Resolutiones disputationis de Virtute indulgentiarum, the Asterisci +adversus obeliscos Joh. Eccii, and the Ad dialogum Silv. Prieriatis +responsio, still he never was diverted by this necessary rebuttal from +his paramount duty, the edification of the congregation. The autumn of +the year 1518, when he was confronted with Cajetan, as well as the +whole year of 1519, when he held his disputations with Eck, etc., were +replete with disquietude and pressing labors; still Luther served his +congregation with a whole series of writings during this time, and only +regretted that he was not entirely at its disposal. Of such writings we +mention: Explanation of the Lord's Prayer for the simple Laity (an +elaboration of the sermons of 1517); Brief Explanation of the Ten +Commandments; Instruction concerning certain Articles, which might be +ascribed and imputed to him by his adversaries; Brief Instruction how +to Confess; Of Meditation on the Sacred Passion of Christ; Of Twofold +Righteousness; Of the Matrimonial Estate; Brief Form to understand and +to pray the Lord's Prayer; Explanation of the Lord's Prayer "vor sich +und hinter sich"; Of Prayer and Processions in Rogation Week; Of Usury; +Of the Sacrament of Penitence; Of Preparation for Death; Of the +Sacrament of Baptism; Of the Sacrament of the Sacred Body; Of +Excommunication. With but few exceptions these writings all appeared in +print in the year 1519, and again it was the congregation which Luther +sought primarily to serve. If the bounds of his congregation spread +ever wider beyond Wittenberg, so that his writings found a surprisingly +ready sale, even afar, that was not Luther's fault. Even the +Tessaradecas consolatoria, written in 1519 and printed in 1520, a book +of consolation, which was originally intended for the sick Elector of +Saxony, was written by him only upon solicitation from outside sources. + +To this circle of writings the treatise Of Good Works also belongs +Though the incentive for its composition came from George Spalatin, +court-preacher to the Elector, who reminded Luther of a promise he had +given, still Luther was willing to undertake it only when he recalled +that in a previous sermon to his congregation he occasionally had made +a similar promise to deliver a sermon on good works; and when Luther +actually commenced the composition he had nothing else in view but the +preparation of a sermon for his congregation on this important topic. + +But while the work was in progress the material so accumulated that it +far outgrew the bounds of a sermon for his congregation. On March 25. +he wrote to Spalatin that it would become a whole booklet instead of a +sermon; on May 5. he again emphasizes the growth of the material; on +May 13. he speaks of its completion at an early date, and on June 8. he +could send Melanchthon a printed copy. It was entitled: Von den guten +werckenn: D. M. L. Vuittenberg. On the last page it bore the printer's +mark: Getruck zu Wittenberg bey dem iungen Melchior Lotther. Im Tausent +funfhundert vnnd zweyntzigsten Jar. It filled not less than 58 leaves, +quarto. In spite of its volume, however, the intention of the book for +the congregation remained, now however, not only for the narrow circle +of the Wittenberg congregation, but for the Christian layman in +general. In the dedicatory preface Luther lays the greatest stress upon +this, for he writes: "Though I know of a great many, and must hear it +daily, who think lightly of my poverty and say that I write only small +Sexternlein (tracts of small volume) and German sermons for the +untaught laity, I will not permit that to move me. Would to God that +during my life I had served but one layman for his betterment with all +my powers; it would be sufficient for me, I would thank God and suffer +all my books to perish thereafter.... Most willingly I will leave the +honor of greater things to others, and not at all will I be ashamed of +preaching and writing German to the untaught laity." + +Since Luther had dedicated the afore-mentioned Tessaradecas +consolatoria to the reigning Prince, he now, probably on Spalatin's +recommendation, dedicated the Treatise on Good Works to his brother +John, who afterward, in 1525, succeeded Frederick in the Electorate. +There was probably good reason for dedicating the book to a member of +the reigning house. Princes have reason to take a special interest in +the fact that preaching on good works should occur within their realm, +for the safety and sane development of their kingdom depend largely +upon the cultivation of morality on the part of their subjects. Time +and again the papal church had commended herself to princes and +statesmen by her emphatic teaching of good works. Luther, on the other +hand, had been accused--like the Apostle Paul before him (Rom. 3 +31)--that the zealous performance of good works had abated, that the +bonds of discipline had slackened and that, as a necessary consequence, +lawlessness and shameless immorality were being promoted by his +doctrine of justification by faith alone. Before 1517 the rumor had +already spread that Luther intended to do away with good works. Duke +George of Saxony had received no good impression from a sermon Luther +had delivered at Dresden, because he feared the consequences which +Luther's doctrine of justification by faith alone might have upon the +morals of the masses. Under these circumstances it would not have been +surprising if a member of the Electoral house should harbor like +scruples, especially since the full comprehension of Luther's preaching +on good works depended on an evangelical understanding of faith, as +deep as was Luther's own. The Middle Ages had differentiated between +fides informis, a formless faith, and fides formata or informata, a +formed or ornate faith. The former was held to be a knowledge without +any life or effect, the latter to be identical with love for, as they +said, love which proves itself and is effective in good works must be +added to the formless faith, as its complement and its content, well +pleasing to God. In Luther's time every one who was seriously +interested in religious questions was reared under the influence of +these ideas. + +Now, since Luther had opposed the doctrine of justification by love and +its good works, he was in danger of being misunderstood by strangers, +as though he held the bare knowledge and assent to be sufficient for +justification, and such preaching would indeed have led to frivolity +and disorderly conduct. But even apart from the question whether or not +the brother of the Elector was disturbed by such scruples, Luther must +have welcomed the opportunity, when the summons came to him, to +dedicate his book Of Good Works to a member of the Electoral house. At +any rate the book could serve to acquaint him with the thoughts of his +much-abused pastor and professor at Wittenberg, for never before had +Luther expressed himself on the important question of good works in +such a fundamental, thorough and profound way. + +2. The Contents of the Work.--A perusal of the contents shows that the +book, in the course of its production, attained a greater length than +was originally intended. To this fact it must be attributed that a new +numeration of sections begins with the argument on the Third +Commandment, and is repeated at every Commandment thereafter, while +before this the sections were consecutively numbered. But in spite of +this, the plan of the whole is clear and lucid. Evidently the whole +treatise is divided into two parts: the first comprising sections 1-17, +while the second comprises all the following sections. The first, being +fundamental, is the more important part. Luther well knew of the +charges made against him that "faith is so highly elevated" and "works +are rejected" by him; but he knew, too, that "neither silver, gold and +precious stone, nor any other precious thing had experienced so much +augmentation and diminution" as had good works "which should all have +but one simple goodness, or they are nothing but color, glitter and +deception." But especially was he aware of the fact that the Church was +urging nothing but the so-called self-elected works, such as "running +to the convent, singing, reading, playing the organ, saying the mass, +praying matins, vespers, and other hours, founding and ornamenting +churches, altars, convents, gathering chimes, jewels, vestments, gems +and treasures, going to Rome and to the saints, curtsying and bowing +the knees, praying the rosary and the psalter," etc., and that she +designated these alone as truly good works, while she represented the +faithful performance of the duties of one's calling as a morality of a +lower order. For these reasons it is Luther's highest object in this +treatise to make it perfectly clear what is the essence of good works. +Whenever the essence of good works has been understood, then the +accusations against him will quickly collapse. + +In the fundamental part he therefore argues: "Truly good works are not +self-elected works of monastic or any other holiness, but such only as +God has commanded, and as are comprehended within the bounds of one's +particular calling, and all works, let their name be what it may, +become good only when they flow from faith, the first, greatest, and +noblest of good works." (John 6:29.) In this connection the essence of +faith, that only source of all truly good works, must of course be +rightly understood. It is the sure confidence in God, that all my doing +is wellpleasing to Him; it is trust in His mercy, even though He +appears angry and puts sufferings and adversities upon us; it is the +assurance of the divine good will even though "God should reprove the +conscience with sin, death and hell, and deny it all grace and mercy, +as though He would condemn and show His wrath eternally." Where such +faith lives in the heart, there the works are good "even though they +were as insignificant as the picking up of a straw"; but where it is +wanting, there are only such works as "heathen, Jew and Turk" may have +and do. Where such faith possesses the man, he needs no teacher in good +works, as little as does the husband or the wife, who only look for +love and favor from one another, nor need any instruction therein "how +they are to stand toward each other, what they are to do, to leave +undone, to say, to leave unsaid, to think." + +This faith, Luther continues, is "the true fulfilment of the First +Commandment, apart from which there is no work that could do justice to +this Commandment." With this sentence he combines, on the one hand, the +whole argument on faith, as the best and noblest of good works, with +his opening proposition (there are no good works besides those +commanded of God), and, on the other hand, he prepares the way for the +following argument, wherein he proposes to exhibit the good works +according to the Ten Commandments. For the First Commandment does not +forbid this and that, nor does it require this and that; it forbids but +one thing, unbelief; it requires but one thing, faith, "that confidence +in God's good will at all times." Without this faith the best works are +as nothing, and if man should think that by them he could be +well-pleasing to God, he would be lowering God to the level of a +"broker or a laborer who will not dispense his grace and kindness +gratis." + +This understanding of faith and good works, so Luther now addresses his +opponents, should in fairness be kept in view by those who accuse him +of declaiming against good works, and they should learn from it, that +though he has preached against "good works," it was against such as are +falsely so called and as contribute toward the confusion of +consciences, because they are self-elected, do not flow from faith, and +are done with the pretension of doing works well-pleasing to God. + +This brings us to the end of the fundamental part of the treatise. It +was not Luther's intention, however, to speak only on the essence of +good works and their fundamental relation to faith; he would show, too, +how the "best work," faith, must prove itself in every way a living +faith, according to the other commandments. Luther does not proceed to +this part, however, until in the fundamental part he has said with +emphasis, that the believer, the spiritual man, needs no such +instruction (I. Timothy 1:9), but that he of his own accord and at all +times does good works "as his faith, his confidence, teaches him." Only +"because we do not all have such faith, or are unmindful of it," does +such instruction become necessary. + +Nor does he proceed until he has applied his oft repeated words +concerning the relation of faith to good works to the relation of the +First to the other Commandments. From the fact, that according to the +First Commandment, we acquire a pure heart and confidence toward God, +he derives the good work of the Second Commandment, namely, "to praise +God, to acknowledge His grace, to render all honor to Him alone." From +the same source he derives the good work of the Third Commandment, +namely, "to observe divine services with prayer and the hearing of +preaching, to incline the imagination of our hearts toward God's +benefits, and, to that end, to mortify and overcome the flesh." From +the same source he derives the works of the Second Table. + +The argument on the Third and Fourth Commandments claims nearly +one-half of the entire treatise. Among the good works which, according +to the Third Commandment, should be an exercise and proof of faith, +Luther especially mentions the proper hearing of mass and of preaching, +common prayer, bodily discipline and the mortification of the flesh, +and he joins the former and the latter by an important fundamental +discussion of the New Testament conception of Sabbath rest. + +Luther discusses the Fourth Commandment as fully as the Third. The +exercise of faith, according to this Commandment, consists in the +faithful performance of the duties of children toward their parents, of +parents toward their children, and of subordinates toward their +superiors in the ecclesiastical as well as in the common civil sphere. +The various duties issue from the various callings, for faithful +performance of the duties of one's calling, with the help of God and +for God's sake, is the true "good work." + +As he now proceeds to speak of the spiritual powers, the government of +the Church, he frankly reveals their faults and demands a reform of the +present rulers. Honor and obedience in all things should be rendered +unto the Church, the spiritual mother, as it is due to natural parents, +unless it be contrary to the first Three Commandments. But as matters +stand now the spiritual magistrates neglect their peculiar work, +namely, the fostering of godliness and discipline, like a mother who +runs away from her children and follows a lover, and instead they +undertake strange and evil works, like parents whose commands are +contrary to God. In this case members of the Church must do as godly +children do whose parents have become mad and insane. Kings, princes, +the nobility, municipalities and communities must begin of their own +accord and put a check to these conditions, so that the bishops and the +clergy, who are now too timid, may be induced to follow. But even the +civil magistrates must also suffer reforms to be enacted in their +particular spheres; especially are they called on to do away with the +rude "gluttony and drunkenness," luxury in clothing, the usurious sale +of rents and the common brothels. This, by divine and human right, is a +part of their enjoined works according to the Fourth Commandment. + +Luther, at last, briefly treats of the Second Table of the +Commandments, but in speaking of the works of these Commandments he +never forgets to point out their relation to faith, thus holding fast +this fundamental thought of the book to the end. Faith which does not +doubt that God is gracious, he says, will find it an easy matter to be +graciously and favorably minded toward one's neighbor and to overcome +all angry and wrathful desires. In this faith in God the Spirit will +teach us to avoid unchaste thoughts and thus to keep the Sixth +Commandment. When the heart trusts in the divine favor, it cannot seek +after the temporal goods of others, nor cleave to money, but according +to the Seventh Commandment, will use it with cheerful liberality for +the benefit of the neighbor. Where such confidence is present there is +also a courageous, strong and intrepid heart, which will at all times +defend the truth, as the Eighth Commandment demands, whether neck or +coat be at stake, whether it be against pope or kings. Where such faith +is present there is also strife against the evil lust, as forbidden in +the Ninth and Tenth Commandments, and that even unto death. + +3. The Importance of the Work.--Inquiring now into the importance of +the book, we note that Luther's impression evidently was perfectly +correct, when he wrote to Spalatin, long before its completion--as +early as March 2 5.--that he believed it to be better than anything he +had heretofore written. The book, indeed, surpasses all his previous +German writings in volume, as well as all his Latin and German ones in +clearness, richness and the fundamental importance of its content. In +comparison with the prevalent urging of self-elected works of monkish +holiness, which had arisen from a complete misunderstanding of the +so-called evangelical counsels (comp. esp. Matthew 19:16-22) and which +were at that time accepted as self-evident and zealously urged by the +whole church, Luther's argument must have appeared to all thoughtful +and earnest souls as a revelation, when he so clearly amplified the +proposition that only those works are to be regarded as good works +which God has commanded, and that therefore, not the abandoning of +one's earthly calling, but the faithful keeping of the Ten Commandments +in the course of one's calling, is the work which God requires of us. +Over against the wide-spread opinion, as though the will of God as +declared in the Ten Commandments referred only to the outward work +always especially mentioned, Luther's argument must have called to mind +the explanation of the Law, which the Lord had given in the Sermon on +the Mount, when he taught men to recognize only the extreme point and +manifestation of a whole trend of thought in the work prohibited by the +text, and when he directed Christians not to rest in the keeping of the +literal requirement of each Commandment, but from this point of vantage +to inquire into the whole depth and breadth of God's will--positively +and negatively--and to do His will in its full extent as the heart has +perceived it. Though this thought may have been occasionally expressed +in the expositions of the Ten Commandments which appeared at the dawn +of the Reformation, still it had never before been so clearly +recognized as the only correct principle, much less had it been so +energetically carried out from beginning to end, as is done in this +treatise. Over against the deep-rooted view that the works of love must +bestow upon faith its form, its content and its worth before God, it +must have appeared as the dawn of a new era (Galatians 3:22-25) when +Luther in this treatise declared, and with victorious certainty carried +out the thought, that it is true faith which invests the works, even +the best and greatest of works, with their content and worth before God. + +This proposition, which Luther here amplifies more clearly than ever +before, demanded nothing less than a breach with the whole of prevalent +religious views, and at that time must have been perceived as the +discovery of a new world, though it was no more than a return to the +clear teaching of the New Testament Scriptures concerning the way of +salvation. This, too, accounts for the fact that in this writing the +accusation is more impressively repelled than before, that the doctrine +of justification by faith alone resulted in moral laxity, and that, on +the other hand, the fundamental and radical importance of righteousness +by faith for the whole moral life is revealed in such a +heart-refreshing manner. Luther's appeal in this treatise to kings, +princes, the nobility, municipalities and communities, to declare +against the misuse of spiritual powers and to abolish various abuses in +civil life, marks this treatise as a forerunner of the great +Reformation writings, which appeared in the same year (1520), while, on +the other hand, his espousal of the rights of the "poor man"--to be met +with here for the first time--shows that the Monk of Witttenberg, +coming from the narrow limits of the convent, had an intimate and +sympathetic knowledge of the social needs of his time. Thus he proved +by his own example that to take a stand in the center of the Gospel +does not narrow the vision nor harden the heart, but rather produces +courage in the truth and sympathy for all manner of misery. + +Luther's contemporaries at once recognized the great importance of the +Treatise, for within the period of seven months it passed through eight +editions; these were followed by six more editions between the years of +1521 and 1525; in 1521 it was translated into Latin, and in this form +passed through three editions up to the year 1525; and all this in +spite of the fact that in those years the so-called three great +Reformation writings of 1520 were casting all else into the shadow. +Melanchthon, in a contemporaneous letter to John Hess, called it +Luther's best book. John Mathesius, the well-known pastor at +Joachimsthal and Luther's biographer, acknowledged that he had learned +the "rudiments of Christianity" from it. + +Even to-day this book has its peculiar mission to the Church. The +seeking after self-elected works, the indolence regarding the works +commanded of God, the foolish opinion, that the path of works leads to +God's grace and good-will, are even to-day widely prevalent within the +kingdom of God. To all this Luther's treatise answers: Be diligent in +the works of your earthly calling as commanded of God, but only after +having first strengthened, by the consideration of God's mercy, the +faith within you, which is the only source of all truly good works and +well-pleasing to God. + +M. REU. + +WARTBURG SEMINARY, DUBUQUE, IOWA. + + + + +TREATISE ON GOOD WORKS + +1520 + +DEDICATION + +JESUS + + +To the Illustrious, High-born Prince and Lord, John Duke of Saxony, +Landgrave of Thuringia, Margrave of Meissen, my gracious Lord and +Patron. + + +Illustrious, High-born Prince, gracious Lord! My humble duty and my +feeble prayer for your Grace always remembered! + +For a long time, gracious Prince and Lord, I have wished to show my +humble respect and duty toward your princely Grace, by the exhibition +of some such spiritual wares as are at my disposal; but I have always +considered my powers too feeble to undertake anything worthy of being +offered to your princely Grace. + +Since, however, my most gracious Lord Frederick, Duke of Saxony, +Elector and Vicar of the Holy Roman Empire, your Grace's brother, has +not despised, but graciously accepted my slight book, dedicated to his +electoral Grace, and now published--though such was not my intention, I +have taken courage from his gracious example and ventured to think that +the princely spirit, like the princely blood, may be the same in both +of you, especially in gracious kindness and good will. I have hoped +that your princely Grace likewise would not despise this my humble +offering which I have felt more need of publishing than an other of my +sermons or tracts. For the greatest of all questions has been raised, +the question of Good Works; in which is practised immeasurably more +trickery and deception than in anything else, and in which the +simpleminded man is so easily misled that our Lord Christ has commanded +us to watch carefully for the sheep's clothings under which the wolves +hide themselves. + +Neither silver, gold, precious stones, nor any rare thing has such +manifold alloys and flaws as have good works, which ought to have a +single simple goodness, and without it are mere color, show and deceit. + +And although I know and daily hear many people, who think slightingly +of my poverty, and say that I write only little pamphlets and German +sermons for the unlearned laity, this shall not disturb me. Would to +God I had in all my life, with all the ability I have, helped one +layman to be better! I would be satisfied, thank God, and be quite +willing then to let all my little books perish. + +Whether the making of many great books is an art and a benefit to the +Church, I leave others to judge. But I believe that if I were minded to +make great books according to their art, I could, with God's help, do +it more readily perhaps than they could prepare a little discourse +after my fashion. If accomplishment were as easy as persecution, Christ +would long since have been cast out of heaven again, and God's throne +itself overturned. Although we cannot all be writers, we all want to +be critics. + +I will most gladly leave to any one else the honor of greater things, +and not be at all ashamed to preach and to write in German for the +unlearned laymen. Although I too have little skill in it, I believe +that if we had hitherto done, and should henceforth do more of it, +Christendom would have reaped no small advantage, and have been more +bene fited by this than by the great, deep books and quaestiones, which +are used only in the schools, among the learned. + +Then, too, I have never forced or begged any one to hear me, or to read +my sermons. I have freely ministered in the Church of that which God +has given me and which I owe the Church. Whoever likes it not, may hear +and read what others have to say. And if they are not willing to be my +debtors, it matters little. For me it is enough, and even more than too +much, that some laymen condescend to read what I say. Even though there +were nothing else to urge me, it should be more than sufficient that I +have learned that your princely Grace is pleased with such German books +and is eager to receive instruction in Good Works and the Faith, with +which instruction it was my duty, humbly and with all diligence to +serve you. + +Therefore, in dutiful humility I pray that your princely Grace may +accept this offering of mine with a gracious mind, until, if God grant +me time, I prepare a German exposition of the Faith in its entirety. +For at this time I have wished to show how in all good works we should +practice and make use of faith, and let faith be the chief work. If God +permit, I will treat at another time of the Faith itself--how we are +daily to pray or recite it. + +I humbly commend myself herewith to your princely Grace, Your Princely +Grace's Humble Chaplain, + +DR. MARTIN LUTHER. + +From Wittenberg, March 29th, A. D. 1520. + + + + +THE TREATISE + +I. We ought first to know that there are no good works except those +which God has commanded, even as there is no sin except that which God +has forbidden. Therefore whoever wishes to know and to do good works +needs nothing else than to know God's commandments. Thus Christ says, +Matthew xix, "If thou wilt enter into life, keep the commandments." And +when the young man asks Him, Matthew xix, what he shall do that he may +inherit eternal life, Christ sets before him naught else but the Ten +Commandments. Accordingly, we must learn how to distinguish among good +works from the Commandments of God, and not from the appearance, the +magnitude, or the number of the works themselves, nor from the judgment +of men or of human law or custom, as we see has been done and still is +done, because we are blind and despise the divine Commandments. + +II. The first and highest, the most precious of all good works is faith +in Christ, as He says, John vi. When the Jews asked Him: "What shall we +do that we may work the works of God?" He answered: "This is the work +of God, that ye believe on Him Whom He hath sent." When we hear or +preach this word, we hasten over it and deem it a very little thing and +easy to do, whereas we ought here to pause a long time and to ponder it +well. For in this work all good works must be done and receive from it +the inflow of their goodness, like a loan. This we must put bluntly, +that men may understand it. + +We find many who pray, fast, establish endowments, do this or that, +lead a good life before men, and yet if you should ask them whether +they are sure that what they do pleases God, they say, "No"; they do +not know, or they doubt. And there are some very learned men, who +mislead them, and say that it is not necessary to be sure of this; and +yet, on the other hand, these same men do nothing else but teach good +works. Now all these works are done outside of faith, therefore they +are nothing and altogether dead. For as their conscience stands toward +God and as it believes, so also are the works which grow out of it. Now +they have no faith, no good conscience toward God, therefore the works +lack their head, and all their life and goodness is nothing. Hence it +comes that when I exalt faith and reject such works done without faith, +they accuse me of forbidding good works, when in truth I am trying hard +to teach real good works of faith. + +III. If you ask further, whether they count it also a good work when +they work at their trade, walk, stand, eat, drink, sleep, and do all +kinds of works for the nourishment of the body or for the common +welfare, and whether they believe that God takes pleasure in them +because of such works, you will find that they say, "No"; and they +define good works so narrowly that they are made to consist only of +praying in church, fasting, and almsgiving. Other works they consider +to be in vain, and think that God cares nothing for them. So through +their damnable unbelief they curtail and lessen the service of God, Who +is served by all things whatsoever that are done, spoken or thought in +faith. + +So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, and +know that God accepteth thy works. Let thy garments be always white; +and let thy head lack no ointment. Live joyfully with the wife whom +thou lovest all the days of the life of thy vanity." "Let thy garments +be always white," that is, let all our works be good, whatever they may +be, without any distinction. And they are white when I am certain and +believe that they please God. Then shall the head of my soul never +lack the ointment of a joyful conscience. + +So Christ says, John viii: "I do always those things that please Him." +And St. John says, I. John iii: "Hereby we know that we are of the +truth, if we can comfort our hearts before Him and have a good +confidence. And if our heart condemns or frets us, God is greater than +our heart, and we have confidence, that whatsoever we ask, we shall +receive of Him, because we keep His Commandments, and do those things +that are pleasing in His sight." Again: "Whosoever is born of God, that +is, whoever believes and trusts God, doth not commit sin, and cannot +sin." Again, Psalm xxxiv: "None of them that trust in Him shall do +sin." And in Psalm ii: "Blessed are all they that put their trust in +Him." If this be true, then all that they do must be good, or the evil +that they do must be quickly forgiven. Behold, then, why I exalt faith +so greatly, draw all works into it, and reject all works which do not +flow from it. + +IV. Now every one can note and tell for himself when he does what is +good or what is not good; for if he finds his heart confident that it +pleases God, the work is good, even if it were so small a thing as +picking up a straw. If confidence is absent, or if he doubts, the work +is not good, although it should raise all the dead and the man should +give himself to be burned. This is the teaching of St. Paul, Romans +xiv: "Whatsoever is not done of or in faith is sin." Faith, as the +chief work, and no other work, has given us the name of "believers on +Christ." For all other works a heathen, a Jew, a Turk, a sinner, may +also do; but to trust firmly that he pleases God, is possible only for +a Christian who is enlightened and strengthened by grace. + +That these words seem strange, and that some call me a heretic because +of them, is due to the fact that men have followed blind reason and +heathen ways, have set faith not above, but beside other virtues, and +have given it a work of its own, apart from all works of the other +virtues; although faith alone makes all other works good, acceptable +and worthy, in that it trusts God and does not doubt that for it all +things that a man does are well done. Indeed, they have not let faith +remain a work, but have made a habitus of it, as they say, although +Scripture gives the name of a good, divine work to no work except to +faith alone. Therefore it is no wonder that they have become blind and +leaders of the blind. And this faith brings with it at once love, +peace, joy and hope. For God gives His Spirit at once to him who trusts +Him, as St. Paul says to the Galatians: "You received the Spirit not +because of your good works, but when you believed the Word of God." + +V. In this faith all works become equal, and one is like the other; all +distinctions between works fall away, whether they be great, small, +short, long, few or many. For the works are acceptable not for their +own sake, but because of the faith which alone is, works and lives in +each and every work without distinction, however numerous and various +they are, just as all the members of the body live, work and have their +name from the head, and without the head no member can live, work and +have a name. + +From which it further follows that a Christian who lives in this faith +has no need of a teacher of good works, but whatever he finds to do he +does, and all is well done; as Samuel said to Saul: "The Spirit of the +Lord will come upon thee, and thou shalt be turned into another man; +then do thou as occasion serves thee; for God is with thee." So also we +read of St. Anna, Samuel's mother: "When she believed the priest Eli +who promised her God's grace, she went home in joy and peace, and from +that time no more turned hither and thither," that is, whatever +occurred, it was all one to her. St. Paul also says: "Where the Spirit +of Christ is, there all is free." For faith does not permit itself to +be bound to any work, nor does it allow any work to be taken from it, +but, as the First Psalm says, "He bringeth forth his fruit in his +season," that is, as a matter of course. + +VI. This we may see in a common human example. When a man and a woman +love and are pleased with each other, and thoroughly believe in their +love, who teaches them how they are to behave, what they are to do, +leave undone, say, not say, think? Confidence alone teaches them all +this, and more. They make no difference in works: they do the great, +the long, the much, as gladly as the small, the short, the little, and +vice versa; and that too with joyful, peaceful, confident hearts, and +each is a free companion of the other. But where there is a doubt, +search is made for what is best; then a distinction of works is +imagined whereby a man may win favor; and yet he goes about it with a +heavy heart, and great disrelish; he is, as it were, taken captive, +more than half in despair, and often makes a fool of himself. + +So a Christian who lives in this confidence toward God, a knows all +things, can do all things, undertakes all things that are to be done, +and does everything cheerfully and freely; not that he may gather many +merits and good works, but because it is a pleasure for him to please +God thereby, and he serves God purely for nothing, content that his +service pleases God. On the other hand, he who is not at one with God, +or doubts, hunts and worries in what way he may do enough and with many +works move God. He runs to St. James of Compostella, to Rome, to +Jerusalem, hither and yon, prays St. Bridget's prayer and the rest, +fasts on this day and on that, makes confession here, and makes +confession there, questions this man and that, and yet finds no peace. +He does all this with great effort, despair and disrelish of heart, so +that the Scriptures rightly call such works in Hebrew Avenama, that is, +labor and travail. And even then they are not good works, and are all +lost. Many have been crazed thereby; their fear has brought them into +all manner of misery. Of these it is written, Wisdom of Solomon v: "We +have wearied ourselves in the wrong way; and have gone through deserts, +where there lay no way; but as for the way of the Lord, we have not +known it, and the sun of righteousness rose not upon us." + +VII. In these works faith is still slight and weak; let us ask further, +whether they believe that they are well-pleasing to God when they +suffer in body, property, honor, friends, or whatever they have, and +believe that God of His mercy appoints their sufferings and +difficulties for them, whether they be small or great. This is real +strength, to trust in God when to all our senses and reason He appears +to be angry; and to have greater confidence in Him than we feel. Here +He is hidden, as the bride says in the Song of Songs: "Behold he +standeth behind our wall, he looketh forth at the windows"; that is, He +stands hidden among the sufferings, which would separate us from Him +like a wall, yea, like a wall of stone, and yet He looks upon me and +does not leave me, for He is standing and is ready graciously to help, +and through the window of dim faith He permits Himself to be seen. And +Jeremiah says in Lamentations, "He casts off men, but He does it not +willingly." + +This faith they do not know at all, and give up, thinking that God has +forsaken them and is become their enemy; they even lay the blame of +their ills on men and devils, and have no confidence at all in God. For +this reason, too, their suffering is always an offence and harmful to +them, and yet they go and do some good works, as they think, and are +not aware of their unbelief. But they who in such suffering trust God +and retain a good, firm confidence in Him, and believe that He is +pleased with them, these see in their sufferings and afflictions +nothing but precious merits and the rarest possessions, the value of +which no one can estimate. For faith and confidence make precious +before God all that which others think most shameful, so that it is +written even of death in Psalm cxvi, "Precious in the sight of the Lord +is the death of His saints." And just as the confidence and faith are +better, higher and stronger at this stage than in the first stage, so +and to the same degree do the sufferings which are borne in this faith +excel all works of faith. Therefore between such works and sufferings +there is an immeasurable difference and the sufferings are infinitely +better. + +VIII. Beyond all this is the highest stage of faith, when; God punishes +the conscience not only with temporal sufferings, but with death, hell, +and sin, and refuses grace and mercy, as though it were His will to +condemn and to be angry eternally. This few men experience, but David +cries out in Psalm vi, "O Lord, rebuke me not in Thine anger." To +believe at such times that God, in His mercy, is pleased with us, is +the highest work that can be done by and in the creature; but of this +the work-righteous and doers of good works know nothing at all. For how +could they here look for good things and grace from God, as long as +they are not certain in their works, and doubt even on the lowest step +of faith. + +In this way I have, as I said, always praised faith, and rejected all +works which are done without such faith, in order thereby to lead men +from the false, pretentious, pharisaic, unbelieving good works, with +which all monastic houses, churches, homes, low and higher classes are +overfilled, and lead them to the true, genuine, thoroughly good, +believing works. In this no one opposes me except the unclean beasts, +which do not divide the hoof, as the Law of Moses decrees; who will +suffer no distinction among good works, but go lumbering along: if only +they pray, fast, establish endowments, go to confession, and do enough, +everything shall be good, although in all this they have had no faith +in God's grace and approval. Indeed, they consider the works best of +all, when they have done many, great and long works without any such +confidence, and they look for good only after the works are done; and +so they build their confidence not on divine favor, but on the works +they have done, that is, on sand and water, from which they must at +last take a cruel fall, as Christ says, Matthew vii. This good-will and +favor, on which our confidence rests, was proclaimed by the angels from +heaven, when they sang on Christmas night: "Gloria in excelsis Deo, +Glory to God in the highest, peace to earth, gracious favor to man." + +IX. Now this is the work of the First Commandment, which commands: +"Thou shalt have no other gods," which means: "Since I alone am God, +thou shalt place all thy confidence, trust and faith on Me alone, and +on no one else." For that is not to have a god, if you call him God +only with your lips, or worship him with the knees or bodily gestures; +but if you trust Him with the heart, and look to Him for all good, +grace and favor, whether in works or sufferings, in life or death, in +joy or sorrow; as the Lord Christ says to the heathen woman, John iv: +"I say unto thee, they that worship God must worship Him in spirit and +in truth." And this faith, faithfulness, confidence deep in the heart, +is the true fulfilling of the First Commandment; without this there is +no other work that is able to satisfy this Commandment. And as this +Commandment is the very first, highest and best, from which all the +others proceed, in which they exist, and by which they are directed and +measured, so also its work, that is, the faith or confidence in God's +favor at all times, is the very first, highest and best, from which all +others must proceed, exist, remain, be directed and measured. Compared +with this, other works are just as if the other Commandments were +without the First, and there were no God, Therefore St. Augustine well +says that the works of the First Commandment are faith, hope and love. +As I said above, such faith and confidence bring love and hope with +them. Nay, if we see it aright, love is the first, or comes at the same +instant with faith. For I could not trust God, if I did not think that +He wished to be favorable and to love me, which leads me, in turn, to +love Him and to trust Him heartily and to look to Him for all good +things. + +X. Now you see for yourself that all those who do not at at all times +trust God and do not in all their works or sufferings, life and death, +trust in His favor, grace and good-will, but seek His favor in other +things or in themselves, do not keep this Commandment, and practise +real idolatry, even if they were to do the works of all the other +Commandments, and in addition had all the prayers, fasting, obedience, +patience, chastity, and innocence of all the saints combined. For the +chief work is not present, without which all the others are nothing but +mere sham, show and pretence, with nothing back of them; against which +Christ warns us, Matthew vii: "Beware of false prophets, which come to +you in sheep's clothing." Such are all who wish with their many good +works, as they say, to make God favorable to themselves, and to buy +God's grace from Him, as if He were a huckster or a day-laborer, +unwilling to give His grace and favor for nothing. These are the most +perverse people on earth, who will hardly or never be converted to the +right way. Such too are all who in adversity run hither and thither, +and look for counsel and help everywhere except from God, from Whom +they are most urgently commanded to seek it; whom the Prophet Isaiah +reproves thus, Isaiah ix: "The mad people turneth not to Him that +smiteth them"; that is, God smote them and sent them sufferings and all +kinds of adversity, that they should run to Him and trust Him. But +they run away from Him to men, now to Egypt, now to Assyria, perchance +also to the devil; and of such idolatry much is written in the same +Prophet and in the Books of the Kings. This is also the way of all holy +hypocrites when they are in trouble: they do not run to God, but flee +from Him, and only think of how they may get rid of their trouble +through their own efforts or through human help, and yet they consider +themselves and let others consider them pious people. + +XI. This is what St. Paul means in many places, where he ascribes so +much to faith, that he says: Justus ex fide sua vivit, "the righteous +man draws his life out of his faith," and faith is that because of +which he is counted righteous before God. If righteousness consists of +faith, it is clear that faith fulfils all commandments and makes all +works righteous, since no one is justified except he keep all the +commands of God. Again, the works can justify no one before God without +faith. So utterly and roundly does the Apostle reject works and praise +faith, that some have taken offence at his words and say: "Well, then, +we will do no more good works," although he condemns such men as erring +and foolish. + +So men still do. When we reject the great, pretentious works of our +time, which are done entirely without faith, they say: Men are only to +believe and not to do anything good. For nowadays they say that the +works of the First Commandment are singing, reading, organ-playing, +reading the mass, saying matins and vespers and the other hours, the +founding and decorating of churches, altars, and monastic houses, the +gathering of bells, jewels, garments, trinkets and treasures, running +to Rome and to the saints. Further, when we are dressed up and bow, +kneel, pray the rosary and the Psalter, and all this not before an +idol, but before the holy cross of God or the pictures of His saints: +this we call honoring and worshiping God, and, according to the First +Commandment, "having no other gods"; although these things usurers, +adulterers and all manner of sinners can do too, and do them daily. + +Of course, if these things are done with such faith that we believe +that they please God, then they are praiseworthy, not because of their +virtue, but because of such faith, for which all works are of equal +value, as has been said. But if we doubt or do not believe that God is +gracious to us and is pleased with us, or if we presumptuously expect +to please Him only through and after our works, then it is all pure +deception, outwardly honoring God, but inwardly setting up self as a +false god. This is the reason why I have so often spoken against the +display, magnificence and multitude of such works and have rejected +them, because it is as clear as day that they are not only done in +doubt or without faith, but there is not one in a thousand who does not +set his confidence upon the works, expecting by them to win God's favor +and anticipate His grace; and so they make a fair of them, a thing +which God cannot endure, since He has promised His grace freely, and +wills that we begin by trusting that grace, and in it perform all +works, whatever they may be. + +XII. Note for yourself, then, how far apart these two are: keeping the +First Commandment with outward works only, and keeping it with inward +trust. For this last makes true, living children of God, the other only +makes worse idolatry and the most mischievous hypocrites on earth, who +with their apparent righteousness lead unnumbered people into their +way, and yet allow them to be without faith, so that they are miserably +misled, and are caught in the pitiable babbling and mummery. Of such +Christ says, Matthew xxiv: "Beware, if any man shall say unto you, Lo, +here is Christ, or there"; and John iv: "I say unto thee, the hour +cometh, when ye shall neither in this mountain nor yet at Jerusalem +worship God, for the Father seeketh spiritual worshipers." + +These and similar passages have moved me and ought to move everyone to +reject the great display of bulls, seals, flags, indulgences, by which +the poor folk are led to build churches, to give, to endow, to pray, +and yet faith is not mentioned, and is even suppressed. For since faith +knows no distinction among works, such exaltation and urging of one +work above another cannot exist beside faith. For faith desires to be +the only service of God, and will grant this name and honor to no other +work, except in so far as faith imparts it, as it does when the work is +done in faith and by faith. This perversion is indicated in the Old +Testament, when the Jews left the Temple and sacrificed at other +places, in the green parks and on the mountains. This is what these men +also do: they are zealous to do all works, but this chief work of faith +they regard not at all. + +XIII. Where now are they who ask, what works are good; what they shall +do; how they shall be religious? Yes, and where are they who say that +when we preach of faith, we shall neither teach nor do works? Does not +this First Commandment give us more work to do than any man can do? If +a man were a thousand men, or all men, or all creatures, this +Commandment would yet ask enough of him, and more than enough, since he +is commanded to live and walk at all times in faith and confidence +toward God, to place such faith in no one else, and so to have only +one, the true God, and none other. + +Now, since the being and nature of man cannot for an instant be without +doing or not doing something, enduring or running away from something +(for, as we see, life never rests), let him who will be pious and +filled with good works, begin and in all his life and works at all +times exercise himself in this faith; let him learn to do and to leave +undone all things in such continual faith; then will he find how much +work he has to do, and how completely all things are included in faith; +how he dare never grow idle, because his very idling must be the +exercise and work of faith. In brief, nothing can be in or about us and +nothing can happen to us but that it must be good and meritorious, if +we believe (as we ought) that all things please God. So says St. Paul: +"Dear brethren, all that ye do, whether ye eat or drink, do all in the +Name of Jesus Christ, our Lord." Now it cannot be done in this Name +except it be done in this faith. Likewise, Romans vii: "We know that +all things work together for good to the saints of God." + +Therefore, when some say that good works are forbidden when we preach +faith alone, it is as if I said to a sick man: "If you had health, you +would have the use of all your limbs; but without health, the works of +all your limbs are nothing"; and he wanted to infer that I had +forbidden the works of all his limbs; whereas, on the contrary, I meant +that he must first have health, which will work all the works of all +the members. So faith also must be in all works the master-workman and +captain, or they are nothing at all. + +XIV. You might say: "Why then do we have so many laws of the Church and +of the State, and many ceremonies of churches, monastic houses, holy +places, which urge and tempt men to good works, if faith does all +things through the First Commandment?" I answer: Simply because we do +not all have faith or do not heed it. If every man had faith, we would +need no more laws, but every one would of himself at all times do good +works, as his confidence in God teaches him. + +But now there are four kinds of men: the first, just mentioned, who +need no law, of whom St. Paul says, I. Timothy i, "The law is not made +for a righteous man," that is, for the believer, but believers of +themselves do what they know and can do, only because they firmly trust +that God's favor and grace rests upon them in all things. The second +class want to abuse this freedom, put a false confidence in it, and +grow lazy; of whom St. Peter says, I. Peter ii, "Ye shall live as free +men, but not using your liberty for a cloak of maliciousness," as if he +said: The freedom of faith does not permit sins, nor will it cover +them, but it sets us free to do all manner of good works and to endure +all things as they happen to us, so that a man is not bound only to one +work or to a few. So also St. Paul, Galatians v: "Use not your liberty +for an occasion to the flesh." Such men must be urged by laws and +hemmed in by teaching and exhortation. The third class are wicked men, +always ready for sins; these must be constrained by spiritual and +temporal laws, like wild horses and dogs, and where this does not help, +they must be put to death by the worldly sword, as St. Paul says, +Romans xiii: "The worldly ruler bears the sword, and serves God with +it, not as a terror to the good, but to the evil." The fourth class, +who are still lusty, and childish in their understanding of faith and +of the spiritual life, must be coaxed like young children and tempted +with external, definite and prescribed decorations, with reading, +praying, fasting, singing, adorning of churches, organ playing, and +such other things as are commanded and observed in monastic houses and +churches, until they also learn to know the faith. Although there is +great danger here, when the rulers, as is now, alas! the case, busy +themselves with and insist upon such ceremonies and external works as +if they were the true works, and neglect faith, which they ought always +to teach along with these works, just as a mother gives her child other +food along with the milk, until the child can eat the strong food by +itself. + +XV. Since, then, we are not all alike, we must tolerate such people, +share their observances and burdens, and not despise them, but teach +them the true way of faith. So St. Paul teaches, Romans xiv: "Him that +is weak in the faith receive ye, to teach him." And so he did himself, +I. Corinthians ix: "To them that are under the law, I became as under +the law, although I was not under the law." And Christ, Matthew xvii, +when He was asked to pay tribute, which He was not obligated to pay, +argues with St. Peter, whether the children of kings must give +tribute, or only other people. St. Peter answers: "Only other people." +Christ said: "Then are the children of kings free; notwithstanding, +lest we should offend them, go thou to the sea, and cast an hook, and +take up the fish that first cometh up; and in his mouth thou shalt find +a piece of money; take that and give it for me and thee." + +Here we see that all works and things are free to a Christian through +his faith; and yet, because the others do not yet believe, he observes +and bears with them what he is not obligated to do. But this he does +freely, for he is certain that this is pleasing to God, and he does it +willingly, accepts it as any other free work which comes to his hand +without his choice, because he desires and seeks no more than that he +may in his faith do works to please God. + +But since in this discourse we have undertaken to teach what righteous +and good works are, and are now speaking of the highest work, it is +clear that we do not speak of the second, third and fourth classes of +men, but of the first, into whose likeness all the others are to grow, +and until they do so the first class must endure and instruct them. +Therefore we must not despise, as if they were hopeless, these men of +weak faith, who would gladly do right and learn, and yet cannot +understand because of the ceremonies to which they cling; we must +rather blame their ignorant, blind teachers, who have never taught them +the faith, and have led them so deeply into works. They must be gently +and gradually led back again to faith, as a sick man is treated, and +must be allowed for a time, for their conscience sake, to cling to some +works and do them as necessary to salvation, so long as they rightly +grasp the faith; lest if we try to tear them out so suddenly, their +weak consciences be quite shattered and confused, and retain neither +faith nor works. But the hardheaded, who, hardened in their works, give +no heed to what is said of faith, and fight against it, these we must, +as Christ did and taught, let go their way, that the blind may lead the +blind. + +XVI. But you say: How can I trust surely that all my works are pleasing +to God, when at times I fall, and talk, eat, drink and sleep too much, +or otherwise transgress, as I cannot help doing? Answer: This question +shows that you still regard faith as a work among other works, and do +not set it above all works. For it is the highest work for this very +reason, because it remains and blots out these daily sins by not +doubting that God is so kind to you as to wink at such daily +transgression and weakness. Aye, even if a deadly sin should occur +(which, however, never or rarely happens to those who live in faith and +trust toward God), yet faith rises again and does not doubt that its +sin is already gone; as it is written I. John ii: "My little children, +these things I write unto you, that ye sin not. And if any man sin, we +have an Advocate with God the Father, Jesus Christ, Who is the +propitiation of all our sins." And Wisdom xv: "For if we sin, we are +Thine, knowing Thy power." And Proverbs xxiv: "For a just man falleth +seven times, and riseth up again." Yes, this confidence and faith must +be so high and strong that the man knows that all his life and works +are nothing but damnable sins before God's judgment, as it is written, +Psalm cxliii: "In thy sight shall no man living be justified"; and he +must entirely despair of his works, believing that they cannot be good +except through this faith, which looks for no judgment, but only for +pure grace, favor, kindness and mercy, like David, Psalm xxvi: "Thy +loving kindness is ever before mine eyes, and I have trusted in Thy +truth"; Psalm iv: "The light of Thy countenance is lift up upon us +(that is, the knowledge of Thy grace through faith), and thereby hast +Thou put gladness in my heart"; for as faith trusts, so it receives. + +See, thus are works forgiven, are without guilt and are good, not by +their own nature, but by the mercy and grace of God because of the +faith which trusts on the mercy of God. Therefore we must fear because +of the works, but comfort ourselves because of the grace of God, as it +is written, Psalm cxlvii: "The Lord taketh pleasure in them that I fear +Him, in those that hope in His mercy." So we pray with perfect +confidence: "Our Father," and yet petition: "Forgive us our +trespasses"; we are children and yet sinners; are acceptable and yet do +not do enough; and all this is the work of faith, firmly grounded in +God's grace. + +XVII. But if you ask, where the faith and the confidence can be found +and whence they come, this it is certainly most necessary to know. +First: Without doubt faith does not come from your works or merit, but +alone from Jesus Christ, and is freely promised and given; as St. Paul +writes, Romans v: "God commendeth His love to us as exceeding sweet and +kindly, in that, while we were yet sinners, Christ died for us"; as if +he said: "Ought not this give us a strong unconquerable confidence, +that before we prayed or cared for it, yes, while we still continually +walked in sins, Christ dies for our sin?" St. Paul concludes: "If while +we were yet sinners Christ died for us, how much more then, being +justified by His blood, shall we be saved from wrath through Him; and +if, when we were enemies, we were reconciled to God by the death of His +Son, much more, being reconciled, shall we be saved by His life." + +Lo! thus must thou form Christ within thyself and see how in Him God +holds before thee and offers thee His mercy without any previous merits +of thine own, and from such a view of His grace must thou draw faith +and confidence of the forgiveness of all thy sins. Faith, therefore, +does not begin with works, neither do they create it, but it must +spring up and flow from the blood, wounds and death of Christ. If thou +see in these that God is so kindly affectioned toward thee that He +gives even His Son for thee, then thy heart also must in its turn grow +sweet and kindly affectioned toward God, and so thy confidence must +grow out of pure good-will and love--God's love toward thee and thine +toward God. We never read that the Holy Spirit was given to any one +when he did works, but always when men have heard the Gospel of Christ +and the mercy of God. From this same Word and from no other source must +faith still come, even in our day and always. For Christ is the rock +out of which men suck oil and honey, as Moses says, Deuteronomy xxxii. + +XVIII. So far we have treated of the first work and of the First +Commandment, but very briefly, plainly and hastily, for very much might +be said of it. We will now trace the works farther through the +following Commandments. + +The second work, next to faith, is the work of the Second Commandment, +that we shall honor God's Name and not take it in vain. This, like all +the other works, cannot be done without faith; and if it is done +without faith, it is all sham and show. After faith we can do no +greater work than to praise, preach, sing and in every way exalt and +magnify God's glory, honor and Name. + +And although I have said above, and it is true, that there is no +difference in works where faith is and does the work, yet this is true +only when they are compared with faith and its works. Measured by one +another there is a difference, and one is higher than the other. Just +as in the body the members do not differ when compared with health, and +health works in the one as much as in the other; yet the works of the +members are different, and one is higher, nobler, more useful than the +other; so, here also, to praise God's glory and Name is better than the +works of the other Commandments which follow; and yet it must be done +in the same faith as all the others. + +But I know well that this work is lightly esteemed, and has indeed +become unknown. Therefore we must examine it further, and will say no +more about the necessity of doing it in the faith and confidence that +it pleases God. Indeed there is no work in which confidence and faith +are so much experienced and felt as in honoring God's Name; and it +greatly helps to strengthen and increase faith, although all works also +help to do this, as St. Peter says, II. Peter i: "Wherefore the +rather, brethren, give diligence through good works to make your +calling and election sure." + +XIX. The First Commandment forbids us to have other gods, and thereby +commands that we have a God, the true God, by a firm faith, trust, +confidence, hope and love, which are the only works whereby a man can +have, honor and keep a God; for by no other work can one find or lose +God except by faith or unbelief, by trusting or doubting; of the other +works none reaches quite to God. So also in the Second Commandment we +are forbidden to use His Name in vain. Yet this is not to be enough, +but we are thereby also commanded to honor, call upon, glorify, preach +and praise His Name. And indeed it is impossible that God's Name should +not be dishonored where it is not rightly honored. For although it be +honored with the lips, bending of the knees, kissing and other +postures, if this is not done in the heart by faith, in confident trust +in God's grace, it is nothing else than an evidence and badge of +hypocrisy. + +See now, how many kinds of good works a man can do under this +Commandment at all times and never be without the good works of this +Commandment, if he will; so that he truly need not make a long +pilgrimage or seek holy places. For, tell me, what moment can pass in +which we do not without ceasing receive God's blessings, or, on the +other hand, suffer adversity? But what else are God's blessings and +adversities than a constant urging and stirring up to praise, honor, +and bless God, and to call upon His Name? Now if you had nothing else +at all to do, would you not have enough to do with this Commandment +alone, that you without ceasing bless, sing, praise and honor God's +Name? And for what other purpose have tongue, voice, language and mouth +been created? As Psalm li. says: "Lord, open Thou my lips, and my mouth +shall show forth Thy praise." Again: "My tongue shall sing aloud of Thy +mercy." + +What work is there in heaven except that of this Second Commandment? As +it is written in Psalm lxxxiv: "Blessed are they that dwell in Thy +house: they will be for ever praising Thee." So also David says in +Psalm xxxiv: "God's praise shall be continually in my mouth." And St. +Paul, I. Corinthians x: "Whether therefore ye eat or drink, or +whatsoever ye do, do all to the glory of God." Also Colossians iii: +"Whatsoever ye do in word or deed, do all in the Name of the Lord +Jesus, giving thanks to God and the Father." If we were to observe this +work, we would have a heaven here on earth and always have enough to +do, as have the saints in heaven. + +XX. On this is based the wonderful and righteous judgment of God, that +at times a poor man, in whom no one can see many great works, in the +privacy of his home joyfully praises God when he fares well, or with +entire confidence calls upon Him when he fares ill, and thereby does a +greater and more acceptable work than another, who fasts much, prays +much, endows churches, makes pilgrimages, and burdens himself with +great deeds in this place and in that. Such a fool opens wide his +mouth, looks for great works to do, and is so blinded that he does not +at all notice this greatest work, and praising God is in his eyes a +very small matter compared with the great idea he has formed of the +works of his own devising, in which he perhaps praises himself more +than God, or takes more pleasure in them than he does in God; and thus +with his good works he storms against the Second Commandment and its +works. Of all this we have an illustration in the case of the Pharisee +and the Publican in the Gospel. For the sinner calls upon God in his +sins, and praises Him, and so has hit upon the two highest +Commandments, faith and God's honor. The hypocrite misses both and +struts about with other good works by which he praises himself and not +God, and puts his trust in himself more than in God. Therefore he is +justly rejected and the other chosen. + +The reason of all this is that the higher and better the works are, the +less show they make; and that every one thinks they are easy, because +it is evident that no one pretends to praise God's Name and honor so +much as the very men who never do it and with their show of doing it, +while the heart is without faith, cause the precious work to be +despised. So that the Apostle St. Paul dare say boldly, Romans ii, that +they blaspheme God's Name who make their boast of God's Law. For to +name the Name of God and to write His honor on paper and on the walls +is an easy matter; but genuinely to praise and bless Him in His good +deeds and confidently to call upon Him in all adversities, these are +truly the most rare, highest works, next to faith, so that if we were +to see how few of them there are in Christendom, we might despair for +very sorrow. And yet there is a constant increase of high, pretty, +shining works of men's devising, or of works which look like these true +works, but at bottom are all without faith and without faithfulness; in +short, there is nothing good back of them. Thus also Isaiah xlviii. +rebukes the people of Israel: "Hear ye this, ye which are called by the +name of Israel, which swear by the Name of the Lord, and make mention +of the God of Israel neither in truth, nor in righteousness"; that is, +they did it not in the true faith and confidence, which is the real +truth and righteousness, but trusted in themselves, their works and +powers, and yet called upon God's Name and praised Him, two things +which do not fit together. + +XXI. The first work of this Commandment then is, to praise God in all +His benefits, which are innumerable, so that such praise and +thanksgiving ought also of right never to cease or end. For who can +praise Him perfectly for the gift of natural life, not to mention all +other temporal and eternal blessings? And so through this one part of +the Commandment man is overwhelmed with good and precious works; if he +do these in true faith, he has indeed not lived in vain. And in this +matter none sin so much as the most resplendent saints, who are pleased +with themselves and like to praise themselves or to hear themselves +praised, honored and glorified before men. + +Therefore the second work of this Commandment is, to be on one's guard, +to flee from and to avoid all temporal honor and praise, and never to +seek a name for oneself, or fame and a great reputation, that every one +sing of him and tell of him; which is an exceedingly dangerous sin, and +yet the most common of all, and, alas! little regarded. Every one wants +to be of importance and not to be the least, however small he may be; +so deeply is nature sunk in the evil of its own conceit and in its +self-confidence contrary to these two first Commandments. + +Now the world regards this terrible vice as the highest virtue, and +this makes it exceedingly dangerous for those who do not understand and +have not had experience of God's Commandments and the histories of the +Holy Scriptures, to read or hear the heathen books and histories. For +all heathen books are poisoned through and through with this striving +after praise and honor; in them men are taught by blind reason that +they were not nor could be men of power and worth, who are not moved by +praise and honor; but those are counted the best, who disregard body +and life, friend and property and everything in the effort to win +praise and honor. All the holy Fathers have complained of this vice and +with one mind conclude that it is the very last vice to be overcome. +St. Augustine says: "All other vices are practised in evil works; only +honor and self-satisfaction are practised in and by means of good +works." + +Therefore if a man had nothing else to do except this second work of +this Commandment, he would yet have to work all his life-time in order +to fight this vice and drive it out, so common, so subtile, so quick +and insidious is it. Now we all pass by this good work and exercise +ourselves in many other lesser good works, nay, through other good +works we overthrow this and forget it entirely. So the holy Name of +God, which alone should be honored, is taken in vain and dishonored +through our own cursed name, self-approval and honor-seeking. And this +sin is more grievous before God than murder and adultery; but its +wickedness is not so clearly seen as that of murder, because of its +subtilty, for it is not accomplished in the coarse flesh, but in the +spirit. + +XXII. Some think it is good for young people that they be enticed by +reputation and honor, and again by shame of and dishonor, and so be +induced to do good. For there are many who do the good and leave the +evil undone out of fear of shame and love of honor, and so do what they +would otherwise by no means do or leave undone. These I leave to their +opinion. But at present we are seeking how true good works are to be +done, and they who are inclined to do them surely do not need to be +driven by the fear of shame and the love of honor; they have, and are +to have a higher and far nobler incentive, namely, God's commandment, +God's fear, God's approval, and their faith and love toward God. They +who have not, or regard not this motive, and let shame and honor drive +them, these also have their reward, as the Lord says, Matthew vi; and +as the motive, so is also the work and the reward: none of them is +good, except only in the eyes of the world. + +Now I hold that a young person could be more easily trained and incited +by God's fear and commandments than by any other means. Yet where +these do not help, we must endure that they do the good and leave the +evil for the sake of shame and of honor, just as we must also endure +wicked men or the imperfect, of whom we spoke above; nor can we do more +than tell them that their works are not satisfactory and right before +God, and so leave them until they learn to do right for the sake of +God's commandments also. Just as young children are induced to pray, +fast, learn, etc., by gifts and promises of the parents, even though it +would not be good to treat them so all their lives, so that they never +learn to do good in the fear of God: far worse, if they become +accustomed to do good for the sake of praise and honor. + +XXIII. But this is true, that we must none the less have a good name +and honor, and every one ought so to live that nothing evil can be said +of him, and that he give offence to no one, as St. Paul says, Romans +xii: "We are to be zealous to do good, not only before God, but also +before all men." And II. Corinthians iv: "We walk so honestly that no +man knows anything against us." But there must be great diligence and +care, lest such honor and good name puff up the heart, and the heart +find pleasure in them. Here the saying of Solomon holds: "As the fire +in the furnace proveth the gold, so man is proved by the mouth of him +that praises him." Few and most spiritual men must they be, who, when +honored and praised, remain indifferent and unchanged, so that they do +not care for it, nor feel pride and pleasure in it, but remain entirely +free, ascribe all their honor and fame to God, offering it to Him +alone, and using it only to the glory of God, to the edification of +their neighbors, and in no way to their own benefit or advantage; so +that a man trust not in his own honor, nor exalt himself above the most +incapable, despised man on earth, but acknowledge himself a servant of +God, Who has given him the honor in order that with it he may serve God +and his neighbor, just as if He had commanded him to distribute some +gulden to the poor for His sake. So He says, Matthew v: "Your light +shall shine before men, so that they may see your good works and +glorify your Father Who is in heaven." He does not say, "they shall +praise you," but "your works shall only serve them to edification, that +through them they may praise God in you and in themselves." This is the +correct use of God's Name and honor, when God is thereby praised +through the edification of others. And if men want to praise us and +not God in us, we are not to endure it, but with all our powers forbid +it and flee from it as from the most grievous sin and robbery of divine +honor. + +XXIV. Hence it comes that God frequently permits a man to fall into or +remain in grievous sin, in order that he may be put to shame in his own +eyes and in the eyes of all men, who otherwise could not have kept +himself from this great vice of vain honor and fame, if he had remained +constant in his great gifts and virtues; so God must ward off this sin +by means of other grievous sins, that His Name alone may be honored; +and thus one sin becomes the other's medicine, because of our perverse +wickedness, which not only does the evil, but also misuses all that is +good. + +Now see how much a man has to do, if he would do good works, which +always are at hand in great number, and with which he is surrounded on +all sides; but, alas! because of his blindness, he passes them by and +seeks and runs after others of his own devising and pleasure, against +which no man can sufficiently speak and no man can sufficiently guard. +With this all the prophets had to contend, and for this reason they +were all slain, only because they rejected such self-devised works and +preached only God's commandments, as one of them says, Jeremiah vii: +"Thus saith the God of Israel unto you: Take your burnt offerings unto +all your sacrifices and eat your burnt-offerings and your flesh +yourselves; for concerning these things I have commanded you nothing, +but this thing commanded I you: Obey My voice (that is, not what seems +right and good to you, but what I bid you), and walk in the way that I +have commanded you." And Deuteronomy xii: "Thou shalt not do whatsoever +is right in thine own eyes, but what thy God has commanded thee." + +These and numberless like passages of Scripture are spoken to tear man +not only from sins, but also from the works which seem to men to be +good and right, and to turn men, with a single mind, to the simple +meaning of God's commandment only, that they shall diligently observe +this only and always, as it is written, Exodus xiii: "These +commandments shall be for a sign unto thee upon thine hand, and for a +memorial between thine eyes." And Psalm i: "A godly man meditates in +God's Law day and night." For we have more than enough and too much to +do, if we are to satisfy only God's commandments. He has given us such +commandments that if we understand them aright, we dare not for a +moment be idle, and might easily forget all other works. But the evil +spirit, who never rests, when he cannot lead us to the left into evil +works, fights on our right through self-devised works that seem good, +but against which God has commanded, Deuteronomy xxviii, and Joshua +xxiii, "Ye shall not go aside from My commandments to the right hand or +to the left." + +XXV. The third work of this Commandment is to call upon God's Name in +every need. For this God regards as keeping His Name holy and greatly +honoring it, if we name and call upon it in adversity and need. And +this is really why He sends us so much trouble, suffering, adversity +and even death, and lets us live in many wicked, sinful affections, +that He may thereby urge man and give him much reason to run to Him, to +cry aloud to Him, to call upon His holy Name, and thus to fulfil this +work of the Second Commandment, as He says in Psalm 1: "Call upon Me in +the day of trouble; I will deliver thee, and thou shalt glorify Me; for +I desire the sacrifice of praise." And this is the way whereby thou +canst come unto salvation; for through such works man perceives and +learns what God's Name is, how powerful it is to help all who call upon +it; and whereby confidence and faith grow mightily, and these are the +fulfilling of the first and highest Commandment. This is the +experience of David, Psalm liv: "Thou hast delivered me out of all +trouble, therefore will I praise Thy Name and confess that it is lovely +and sweet." And Psalm xci says, "Because he hath set his hope upon Me, +therefore will I deliver him: I will help him, because he hath known My +Name." + +Lo! what man is there on earth, who would not all his life long have +enough to do with this work? For who lives an hour without trials? I +will not mention the trials of adversity, which are innumerable. For +this is the most dangerous trial of all, when there is no trial and +every thing is and goes well; for then a man is tempted to forget God, +to become too bold and to misuse the times of prosperity. Yea, here he +has ten times more need to call upon God's Name than when in adversity. +Since it is written, Psalm xci, "A thousand shall fall on the left hand +and ten thousand on the right hand." + +So too we see in broad day, in all men's daily experience, that more +heinous sins and vice occur when there is peace, when all things are +cheap and there are good times, than when war, pestilence, sicknesses +and all manner of misfortune burden us; so that Moses also fears for +his people, lest they forsake God's commandment for no other reason +than because they are too full, too well provided for and have too much +peace, as he says, Deuteronomy xxxii "My people is waxed rich, full and +fat; therefore has it forsaken its God." Wherefore also God let many of +its enemies remain and would not drive them out, in order that they +should not have peace and must exercise themselves in the keeping of +God's commandments, as it is written, Judges iii. So He deals with us +also, when He sends us all kinds of misfortune: so exceedingly careful +is He of us, that He may teach us and drive us to honor and call upon +His Name, to gain confidence and faith toward Him, and so to fulfil the +first two Commandments. + +XXVI. Here foolish men run into danger, and especially the +work-righteous saints, and those who want to be more than others; they +teach men to make the sign of the cross; one arms himself with letters, +another runs to the fortunetellers; one seeks this, another that, if +only they may thereby escape misfortune and be secure. It is beyond +telling what a devilish allurement attaches to this trifling with +sorcery, conjuring and superstition, all of which is done only that men +may not need God's Name and put no trust in it. Here great dishonor is +done the Name of God and the first two Commandments, in that men look +to the devil, men or creatures for that which should be sought and +found in God alone, through naught but a pure faith and confidence, and +a cheerful meditation of and calling upon His holy Name. + +Now examine this closely for yourself and see whether this is not a +gross, mad perversion: the devil, men and creatures they must believe, +and trust to them for the best; without such faith and confidence +nothing holds or helps. How shall the good and faithful God reward us +for not believing and trusting Him as much or more than man and the +devil, although He not only promises help and sure assistance, but also +commands us confidently to look for it, and gives and urges all manner +of reasons why we should place such faith and confidence in Him? Is it +not lamentable and pitiable that the devil or man, who commands nothing +and does not urge, but only promises, is set above God, Who promises, +urges and commands; and that more is thought of them than of God +Himself? We ought truly to be ashamed of ourselves and learn from the +example of those who trust the devil or men. For if the devil, who is a +wicked, lying spirit, keeps faith with all those who ally themselves +with him, how much more will not the most gracious, all-truthful God +keep faith, if a man trusts Him? Nay, is it not rather He alone Who +will keep faith? A rich man trusts and relies upon his money and +possessions, and they help him; and we are not willing to trust and +rely upon the living God, that He is willing and able to help us? We +say: Gold makes bold; and it is true, as Baruch iii. says, "Gold is a +thing wherein men trust." But far greater is the courage which the +highest eternal Good gives, wherein trust, not men, but only God's +children. + +XXVII. Even if none of these adversities constrain us to call upon +God's Name and to trust Him, yet were sin alone more than sufficient to +train and to urge us on in this work. For sin has hemmed us in with +three strong, mighty armies. The first is our own flesh, the second the +world, the third the evil spirit, by which three we are without ceasing +oppressed and troubled; whereby God gives us occasion to do good works +without ceasing, namely, to fight with these enemies and sins. The +flesh seeks pleasure and peace, the world seeks riches, favor, power +and honor, the evil spirit seeks pride, glory, that a man be well +thought of, and other men be despised. + +And these three are all so powerful that each one of them is alone +sufficient to fight a man, and yet there is no way we can overcome +them, except only by calling upon the holy Name of God in a firm faith, +as Solomon says, Proverbs xviii: "The Name of the Lord is a strong +tower; the righteous runneth into it, and is set aloft." And David, +Psalm cxvi: "I will drink the cup of salvation, and call upon the Name +of the Lord." Again, Psalm xviii: "I will call upon the Lord with +praise: so shall I be saved from all mine enemies." These works and the +power of God's Name have become unknown to us, because we are not +accustomed to it, and have never seriously fought with sins, and have +not needed His Name, because we are trained only in our self devised +works, which we were able to do with our own powers. + +XXVIII. Further works of this Commandment are: that we shall not swear, +curse, lie, deceive and conjure with the holy Name of God, and +otherwise misuse it; which are very simple matters and well known to +every one, being the sins which have been almost exclusively preached +and proclaimed under this Commandment. These also include, that we +shall prevent others from making sinful use of God's Name by lying, +swearing, deceiving, cursing, conjuring, and otherwise. Herein again +much occasion is given for doing good and warding off evil. + +But the greatest and most difficult work of this Commandment is to +protect the holy Name of God against all who misuse it in a spiritual +manner, and to proclaim it to all men. For it is not enough that I, for +myself and in myself, praise and call upon God's Name in prosperity and +adversity. I must step forth and for the sake of God's honor and Name +bring upon myself the enmity of all men, as Christ said to His +disciples: "Ye shall be hated of all men for My Name's sake." Here we +must provoke to anger father, mother, and the best of friends. Here we +must strive against spiritual and temporal powers, and be accused of +disobedience. Here we must stir up against us the rich, learned, holy, +and all that is of repute in the world. And although this is especially +the duty of those who are commanded to preach God's Word, yet every +Christian is also obligated to do so when time and place demand. For we +must for the holy Name of God risk and give up all that we have and can +do, and show by our deeds that we love God and His Name, His honor and +His praise above all things, and trust Him above all things, and expect +good from Him; thereby confessing that we regard Him as the highest +good, for the sake of which we let go and give up all other goods. + +XXIX. Here we must first of all resist all wrong, where truth or +righteousness suffers violence or need, and dare make no distinction of +persons, as some do, who fight most actively and busily against the +wrong which is done to the rich, the powerful, and their own friends; +but when it is done to the poor, or the despised or their own enemy, +they are quiet and patient. These see the Name and the honor of God not +as it is, but through a painted glass, and measure truth or +righteousness according to the persons, and do not consider their +deceiving eye, which looks more on the person than on the thing. These +are hypocrites within and have only the appearance of defending the +truth. For they well know that there is no danger when one helps the +rich, the powerful, the learned and one's own friends, and can in turn +enjoy their protection and be honored by them. + +Thus it is very easy to fight against the wrong which is done to popes, +kings, princes, bishops and other big-wigs. Here each wants to be the +most pious, where there is no great need. O how sly is here the +deceitful Adam with his demand; how finely does he cover his greed of +profit with the name of truth and righteousness and God's honor! But +when something happens to a poor and insignificant man, there the +deceitful eye does not find much profit, but cannot help seeing the +disfavor of the powerful; therefore he lets the poor man remain +unhelped. And who could tell the extent of this vice in Christendom? +God says in the lxxxii. Psalm, "How long will ye judge unjustly, and +accept the persons of the wicked? Judge the matter of the poor and +fatherless, demand justice for the poor and needy; deliver the poor and +rid the forsaken out of the hand of the wicked." But it is not done, +and therefore the text continues: "They know not, neither will they +understand; they walk on in darkness"; that is, the truth they do not +see, but they stop at the reputation of the great, however unrighteous +they are; and do not consider the poor, however righteous they are. + +XXX. See, here would be many good works. For the greater portion of the +powerful, rich and friends do injustice and oppress the poor, the +lowly, and their own opponents; and the greater the men, the worse the +deeds; and where we cannot by force prevent it and help the truth, we +should at least confess it, and do what we can with words, not take the +part of the unrighteous, not approve them, but speak the truth boldly. + +What would it help a man if he did all manner of good, made pilgrimages +to Rome and to all holy places, acquired all indulgences, built all +churches and endowed houses, if he were found guilty of sin against the +Name and honor of God, not speaking of them and neglecting them, and +regarding his possessions, honor, favor and friends more than the truth +(which is God's Name and honor)? Or who is he, before whose door and +into whose house such good works do not daily come, so that he would +have no need to travel far or to ask after good works? And if we +consider the life of men, how in every place men act so very rashly and +lightly in this respect, we must cry out with the prophet, Omnis homo +mendax, "All men are liars, lie and deceive"; for the real good works +they neglect, and adorn and paint themselves with the most +insignificant, and want to be pious, to mount to heaven in peaceful +security. + +But if you should say: "Why does not God do it alone and Himself, since +He can and knows how to help each one?" Yes, He can do it; but He does +not want to do it alone; He wants us to work with Him, and does us the +honor to want to work His work with us and through us. And if we are +not willing to accept such honor, He will, after all, perform the work +alone, and help the poor; and those who were unwilling to help Him and +have despised the great honor of doing His work, He will condemn with +the unrighteous, because they have made common cause with the +unrighteous. Just as He alone is blessed, but He wants to do us the +honor and not be alone in His blessedness, but have us to be blessed +with Him. And if He were to do it alone, His Commandments would be +given us in vain, because no one would have occasion to exercise +himself in the great works of these Commandments, and no one would test +himself to see whether he regards God and His Name as the highest good, +and for His sake risks everything. + +XXXI. It also belongs to this work to resist all false, seductive, +erroneous, heretical doctrines, every misuse of spiritual power. Now +this is much higher, for these use the holy Name of God itself to fight +against the Name of God. For this reason it seems a great thing and a +dangerous to resist them, because they assert that he who resists them +resists God and all His saints, in whose place they sit and whose power +they use, saying that Christ said of them, "He that heareth you, +heareth Me, and he that despiseth you, despiseth Me." On which words +they lean heavily, become insolent and bold to say, to do, and to leave +undone what they please; put to the ban, accurse, rob, murder, and +practise all their wickedness, in whatever way they please and can +invent, without any hindrance. + +Now Christ did not mean that we should listen to them in everything +they might say and do, but only then when they present to us His Word, +the Gospel, not their word, His work, and not their work. How else +could we know whether their lies and sins were to be avoided? There +must be some rule, to what extent we are to hear and to follow them, +and this rule cannot be given by them, but must be established by God +over them, that it may serve us as a guide, as we shall hear in the +Fourth Commandment. + +It must be, indeed, that even in the spiritual estate the greater part +preach false doctrine and misuse spiritual power, so that thus occasion +may be given us to do the works of this Commandment, and that we be +tried, to see what we are willing to do and to leave undone against +such blasphemers for the sake of God's honor. + +Oh, if we were God-fearing in this matter, how often would the knaves +of officiales have to decree their papal and episcopal ban in vain! How +weak the Roman thunderbolts would become! How often would many a one +have to hold his tongue, to whom the world must now give ear! How few +preachers would be found in Christendom! But it has gotten the upper +hand: whatever they assert and in whatever way, that must be right. +Here no one fights for God's Name and honor, and I hold that no greater +or more frequent sin is done in external works than under this head. It +is a matter so high that few understand it, and, besides, adorned with +God's Name and power, dangerous to touch. But the prophets of old were +masters in this; also the apostles, especially St. Paul, who did not +allow it to trouble them whether the highest or the lowest priest had +said it, or had done it in God's Name or in his own. They looked on +the works and words, and held them up to God's Commandment, no matter +whether big John or little Nick said it, or whether they had done it in +God's Name or in man's. And for this they had to die, and of such dying +there would be much more to say in our time, for things are much worse +now. But Christ and St. Peter and Paul must cover all this with their +holy names, so that no more infamous cover for infamy has been found on +earth than the most holy and most blessed Name of Jesus Christ! + +One might shudder to be alive, simply because of the misuse and +blasphemy of the holy Name of God; through which, if it shall last much +longer, we will, as I fear, openly worship the devil as a god; so +completely do the spiritual authorities and the learned lack all +understanding in these things. It is high time that we pray God +earnestly that He hallow His Name. But it will cost blood, and they who +enjoy the inheritance of the holy martyrs and are won with their blood, +must again make martyrs. Of this more another time. + +I. We have now seen how many good works there are in the Second +Commandment, which however are not good in themselves, unless they are +done in faith and in the assurance of divine favor; and how much we +must do, if we take heed to this Commandment alone, and how we, alas! +busy ourselves much with other works, which have no agreement at all +with it. Now follows the Third Commandment: "Thou shalt hallow the day +of rest." In the First Commandment is prescribed our heart's attitude +toward God in thoughts, in the Second, that of our mouth in words, in +this Third is prescribed our attitude toward God in works; and it is +the first and right table of Moses, on which these three Commandments +are written, and they govern man on the right side, namely, in the +things which concern God, and in which God has to do with man and man +with God, without the mediation of any creature. + +The first works of this Commandment are plain and outward, which we +commonly call worship, such as going to mass, praying, and hearing a +sermon on holy days. So understood there are very few works in this +Commandment; and these, if they are not done in assurance of and with +faith in God's favor, are nothing, as was said above. Hence it would +also be a good thing if there were fewer saint's days, since in our +times the works done on them are for the greater part worse than those +of the work days, what with loafing, gluttony, and drunkenness, +gambling and other evil deeds; and then, the mass and the sermon are +listened to without edification, the prayer is spoken without faith. It +almost happens that men think it is sufficient that we look on at the +mass with our eyes, hear the preaching with our ears, and say the +prayers with our mouths. It is all so formal and superficial! We do not +think that we might receive something out of the mass into our hearts, +learn and remember something out of the preaching, seek, desire and +expect something in our prayer. Although in this matter the bishops and +priests, or they to whom the work of preaching is entrusted, are most +at fault, because they do not preach the Gospel, and do not teach the +people how they ought to look on at mass, hear preaching and pray. +Therefore, we will briefly explain these three works. + +II. In the mass it is necessary that we attend with our a hearts also; +and we do attend, when we exercise faith in our hearts. Here we must +repeat the words of Christ, when He institutes the mass and says, "Take +and eat, this is My Body, which is given for you"; in like manner over +the cup, "Take and drink ye all of it: this is a new, everlasting +Testament in My Blood, which is shed for you and for many for the +remission of sins. This shall ye do, as oft as ye do it, in remembrance +of Me." In these words Christ has made for Himself a memorial or +anniversary, to be daily observed in all Christendom, and has added to +it a glorious, rich, great testament, in which no interest, money or +temporal possessions are bequeathed and distributed, but the +forgiveness of all sins, grace and mercy unto eternal life, that all +who come to this memorial shall have the same testament; and then He +died, whereby this testament has become permanent and irrevocable. In +proof and evidence of which, instead of letter and seal, He has left +with us His own Body and Blood under the bread and wine. + +Here there is need that a man practise the first works of this +Commandment right well, that he doubt not that what Christ has said is +true, and consider the testament sure, so that he make not Christ a +liar. For if you are present at mass and do not consider nor believe +that here Christ through His testament has bequeathed and given you +forgiveness of all your sins, what else is it, than as if you said: "I +do not know or do not believe that it is true that forgiveness of my +sins is here bequeathed and given me"? Oh, how many masses there are in +the world at present! but how few who hear them with such faith and +benefit! Most grievously is God provoked to anger thereby. For this +reason also no one shall or can reap any benefit from the mass except +he be in trouble of soul and long for divine mercy, and desire to be +rid of his sins; or, if he have an evil intention, he must be changed +during the mass, and come to have a desire for this testament. For this +reason in olden times no open sinner was allowed to be present at the +mass. + +When this faith is rightly present, the heart must be made joyful by +the testament, and grow warm and melt in God's love. Then will follow +praise and thanksgiving with a pure heart, from which the mass is +called in Greek Eucharistia, that is, "thanksgiving," because we praise +and thank God for this comforting, rich, blessed testament, just as he +gives thanks, praises and is joyful, to whom a good friend has +presented a thousand and more gulden. Although Christ often fares like +those who make several persons rich by their testament, and these +persons never think of them, nor praise or thank them. So our masses at +present are merely celebrated, without our knowing why or wherefore, +and consequently we neither give thanks nor love nor praise, remain +parched and hard, and have enough with our little prayer. Of this more +another time. + +III. The sermon ought to be nothing else than the proclamation of this +testament. But who can hear it if no one preaches it? Now, they who +ought to preach it, themselves do not know it. This is why the sermons +ramble off into other unprofitable stories, and thus Christ is +forgotten, while we fare like the man in II. Kings vii: we see our +riches but do not enjoy them. Of which the Preacher also says, "This is +a great evil, when God giveth a man riches, and giveth him not power to +enjoy them." So we look on at unnumbered masses and do not know whether +the mass be a testament, or what it be, just as if it were any other +common good work by itself. O God, how exceeding blind we are! But +where this is rightly preached, it is necessary that it be diligently +heard, grasped, retained, often thought of, and that the faith be thus +strengthened against all the temptation of sin, whether past, or +present, or to come. + +Lo! this is the only ceremony or practice which Christ has instituted, +in which His Christians shall assemble, exercise themselves and keep it +with one accord; and this He did not make to be a mere work like other +ceremonies, but placed into it a rich, exceeding great treasure, to be +offered and bestowed upon all who believe on it. + +This preaching should induce sinners to grieve over their sins, and +should kindle in them a longing for the treasure. It must, therefore, +be a grievous sin not to hear the Gospel, and to despise such a +treasure and so rich a feast to which we are bidden; but a much greater +sin not to preach the Gospel, and to let so many people who would +gladly hear it perish, since Christ has so strictly commanded that the +Gospel and this testament be preached, that He does not wish even the +mass to be celebrated, unless the Gospel be preached, as He says: "As +oft as ye do this, remember me"; that is, as St. Paul says, "Ye shall +preach of His death." For this reason it is dreadful and horrible in +our times to be a bishop, pastor and preacher; for no one any longer +knows this testament, to say nothing of their preaching it, although +this is their highest and only duty and obligation. How heavily must +they give account for so many souls who must perish because of this +lack in preaching. + +IV. We should pray, not as the custom is, counting many pages or beads, +but fixing our mind upon some pressing need, desire it with all +earnestness, and exercise faith and confidence toward God in the +matter, in such wise that we do not doubt that we shall be heard. So +St. Bernard instructs his brethren and says: "Dear brethren, you shall +by no means despise your prayer, as if it were in vain, for I tell you +of a truth that, before you have uttered the words, the prayer is +already recorded in heaven; and you shall confidently expect from God +one of two things: either that your prayer will be granted, or that, if +it will not be granted, the granting of it would not be good for you." + +Prayer is, therefore, a special exercise of faith, and faith makes the +prayer so acceptable that either it will surely be granted, or +something better than we ask will be given in its stead. So also says +St. James: "Let him who asketh of God not waver in faith; for if he +wavers, let not that man think that he shall receive any thing of the +Lord." This is a clear statement, which says directly: he who does not +trust, receives nothing, neither that which he asks, nor anything +better. + +And to call forth such faith, Christ Himself has said, Mark xi: +"Therefore I say unto you, What things soever ye desire, when ye pray, +believe that ye receive them, and ye shall surely have them." And Luke +xi: "Ask, and it shall be given you; seek, and ye shall find; knock, +and it shall be opened unto you; for every one that asketh receiveth; +and he that seeketh findeth; and to him that knocketh it shall be +opened. Or what father is there of you, who, if his son shall ask +bread, will he give him a stone? or if he ask a fish, will he give him +a serpent? or if he ask an egg, will he give him a scorpion? But if you +know how to give good gifts to your children, and you yourselves are +not naturally good, how much more shall your Father which is in heaven +give a good spirit to all them that ask Him!" + +V. Who is so hard and stone-like, that such mighty words ought not to +move him to pray with all confidence! joyfully and gladly? But how +many prayers must be reformed, if we are to pray aright according to +these words! Now, indeed, all churches and monastic houses are full of +praying and singing, but how does it happen that so little improvement +and benefit result from it, and things daily grow worse? The reason is +none other than that which St. James indicates when he says: "You ask +much and receive not, because ye ask amiss." For where this faith and +confidence is not in the prayer, the prayer is dead, and nothing more +than a grievous labor and work. If anything is given for it, it is none +the less only temporal benefit without any blessing and help for the +soul; nay, to the great injury and blinding of souls, so that they go +their way, babbling much with their mouths, regardless of whether they +receive, or desire, or trust; and in this unbelief, the state of mind +most opposed to the exercise of faith and to the nature of prayer, they +remain hardened. + +From this it follows that one who prays aright never doubts that his +prayer is surely acceptable and heard, although the very thing for +which he prays be not given him. For we are to lay our need before God +in prayer, but not prescribe to Him a measure, manner, time or place; +but if He wills to give it to us better or in another way than we +think, we are to leave it to Him; for frequently we do not know what we +pray, as St. Paul says, Romans viii; and God works and gives above all +that we understand, as he says, Ephesians iii, so that there be no +doubt that the prayer is acceptable and heard, and we yet leave to God +the time, place, measure and limit; He will surely do what is right. +They are the true worshipers, who worship God in spirit and in truth. +For they who believe not that they will be heard, sin upon the left +hand against this Commandment, and go far astray with their unbelief. +But they who set a limit for Him, sin upon the other side, and come too +close with their tempting of God. So He has forbidden both, that we +should err from His Commandment neither to the left nor to the right, +that is, neither with unbelief nor with tempting, but with simple faith +remain on the straight road, trusting Him, and yet setting Him no +bounds. + +VI. Thus we see that this Commandment, like the Second, is to be +nothing else than a doing and keeping of the First Commandment, that +is, of faith, trust, confidence, hope and love to God, so that in all +the Commandments the First may be the captain, and faith the chief work +and the life of all other works, without which, as was said, they +cannot be good. + +But if you say: "What if I cannot believe that my prayer is heard and +accepted?" I answer: For this very reason faith, prayer and all other +good works are commanded, that you shall know what you can and what you +cannot do. And when you find that you cannot so believe and do, then +you are humbly to confess it to God, and so begin with a weak spark of +faith and daily strengthen it more and more by exercising it in all +your living and doing. For as touching infirmity of faith (that is, of +the First and highest Commandment), there is no one on earth who does +not have his good share of it. For even the holy Apostles in the +Gospel, and especially St. Peter, were weak in faith, so that they also +prayed Christ and said: "Lord, increase our faith "; and He very +frequently rebukes them because they have so little faith. + +Therefore you shall not despair, nor give up, even if you find that you +do not believe as firmly as you ought and wish, in your prayer or in +other works. Nay, you shall thank God with all your heart that He thus +reveals to you your weakness, through which He daily teaches and +admonishes you how much you need to exercise yourself and daily +strengthen yourself in faith. For how many do you see who habitually +pray, sing, read, work and seem to be great saints, and yet never get +so far as to know where they stand in respect of the chief work, faith; +and so in their blindness they lead astray themselves and others; think +they are very well off, and so unknowingly build on the sand of their +works without any faith, not on God's mercy and promise through a firm, +pure faith. + +Therefore, however long we live, we shall always have our hands full to +remain, with all our works and sufferings, pupils of the First +Commandment and of faith, and not to cease to learn. No one knows what +a great thing it is to trust God alone, except he who attempts it with +his works. + +VII. Again: if no other work were commanded, would not prayer alone +suffice to exercise the whole life of man in faith? For this work the +spiritual estate has been specially established, as indeed in olden +times some Fathers prayed day and night. Nay, there is no Christian who +does not have time to pray without ceasing. But I mean the spiritual +praying, that is: no one is so heavily burdened with his labor, but +that if he will he can, while working, speak with God in his heart, lay +before Him his need and that of other men, ask for help, make petition, +and in all this exercise and strengthen his faith. + +This is what the Lord means, Luke xviii, when He says, "Men ought +always to pray, and never cease," although in Matthew vi. He forbids +the use of much speaking and long prayers, because of which He rebukes +the hypocrites; not because the lengthy prayer of the lips is evil, but +because it is not that true prayer which can be made at all times, and +without the inner prayer of faith is nothing. For we must also practise +the outward prayer in its proper time, especially in the mass, as this +Commandment requires, and wherever it is helpful to the inner prayer +and faith, whether in the house or in the field, in this work or in +that; of which we have no time now to speak more. For this belongs to +the Lord's Prayer, in which all petitions and spoken prayer are summed +up in brief words. + +VIII. Where now are they who desire to know and to do good works? Let +them undertake prayer alone, and rightly exercise themselves in faith, +and they will find that it is true, as the holy Fathers have said, that +there is no work like prayer. Mumbling with the mouth is easy, or at +least considered easy, but with earnestness of heart to follow the +words in deep devotion, that is, with desire and faith, so that one +earnestly desires what the words say, and not to doubt that it will be +heard: that is a great deed in God's eyes. + +Here the evil spirit hinders men with all his powers. Oh, how often +will he here prevent the desire to pray, not allow us to find time and +place, nay, often also raise doubts, whether a man is worthy to ask +anything of such a Majesty as God is, and so confuse us that a man +himself does not know whether it is really true that he prays or not; +whether it is possible that his prayer is acceptable, and other such +strange thoughts. For the evil spirit knows well how powerful one man's +truly believing prayer is, and how it hurts him, and how it benefits +all men. Therefore he does not willingly let it happen. + +When so tempted, a man must indeed be wise, and not doubt that he and +his prayer are, indeed, unworthy before such infinite Majesty; in no +wise dare he trust his worthiness, or because of his unworthiness grow +faint; but he must heed God's command and cast this up to Him, and hold +it before the devil, and say: "Because of my worthiness I do nothing, +because of my unworthiness I cease from nothing. I pray and work only +because God of His pure mercy has promised to hear and to be gracious +to all unworthy men, and not only promised it, but He has also most +sternly, on pain of His everlasting displeasure and wrath, commanded us +to pray, to trust and to receive. If it has not been too much for that +high Majesty so solemnly and highly to obligate His unworthy worms to +pray, to trust, and to receive from Him, how shall it be too much for +me to take such command upon myself with all joy, however worthy or +unworthy I may be?" Thus we must drive out the devil's suggestion with +God's command. Thus will he cease, and in no other way whatever. + +IX. But what are the things which we must bring before Almighty God in +prayer and lamentation, to exercise faith thereby? Answer: First, every +man's own besetting need and trouble, of which David says, Psalm xxxii: +"Thou art my refuge in all trouble which compasseth me about; Thou art +my comfort, to preserve me from all evil which surrounds me." Likewise, +Psalm cxlii: "I cried unto the Lord with my voice; with my voice unto +the Lord did I make my supplication. I poured out my complaint before +Him; I showed before Him my trouble." In the mass a Christian shall +keep in mind the short-comings or excesses he feels, and pour out all +these freely before God with weeping and groaning, as woefully as he +can, as to his faithful Father, who is ready to help him. And if you +do not know or recognise your need, or have no trouble, then you shall +know that you are in the worst possible plight. For this is the +greatest trouble, that you find yourself so hardened, hard-hearted and +insensible that no trouble moves you. + +There is no better mirror in which to see your need than simply the Ten +Commandments, in which you will find what you lack and what you should +seek. If, therefore, you find in yourself a weak faith, small hope and +little love toward God; and that you do not praise and honor God, but +love your own honor and fame, think much of the favor of men, do not +gladly hear mass and sermon, are indolent in prayer, in which things +every one has faults, then you shall think more of these faults than of +all bodily harm to goods, honor and life, and believe that they are +worse than death and all mortal sickness. These you shall earnestly lay +before God, lament and ask for help, and with all confidence expect +help, and believe that you are heard and shall obtain help and mercy. + +Then go forward into the Second Table of the Commandments, and see how +disobedient you have been and still are toward father and mother and +all in authority; how you sin against your neighbor with anger, hatred +and evil words; how you are tempted to unchastity, covetousness and +injustice in word and deed against your neighbor; and you will +doubtless find that you are full of all need and misery, and have +reason enough to weep even drops of blood, if you could. + +X. But I know well that many are so foolish as not to want to ask for +such things, unless they first be conscious that they are pure, and +believe that God hears no one who is a sinner. All this is the work of +those false preachers, who teach men to begin, not with faith and trust +in God's favor, but with their own works. + +Look you, wretched man! if you have broken a leg, or the peril of death +overtakes you, you call upon God, this Saint and that, and do not wait +until your leg is healed, or the danger is past: you are not so foolish +as to think that God hears no one whose leg is broken, or who is in +bodily danger. Nay, you believe that God shall hear most of all when +you are in the greatest need and fear. Why, then, are you so foolish +here, where there is immeasurably greater need and eternal hurt, and do +not want to ask for faith, hope, love, humility, obedience, chastity, +gentleness, peace, righteousness, unless you are already free of all +your unbelief, doubt, pride, disobedience, unchastity, anger, +covetousness and unrighteousness. Although the more you find yourself +lacking in these things, the more and more diligently you ought to pray +or cry. + +So blind are we: with our bodily sickness and need we run to God; with +the soul's sickness we run from Him, and are unwilling to come back +before we are well, exactly as if there could be one God who could help +the body, and another God who could help the soul; or as if we would +help ourselves in spiritual need, although it really is greater than +the bodily need. Such plan and counsel is of the devil. + +Not so, my good man! If you wish to be cured of sin, you must not +withdraw from God, but run to Him, and pray with much more confidence +than if a bodily need had overtaken you. God is not hostile to sinners, +but only to unbelievers, that is, to such as do not recognize and +lament their sin, nor seek help against it from God, but in their own +presumption wish first to purify themselves, are unwilling to be in +need of His grace, and will not suffer Him to be a God Who gives to +everyone and takes nothing in return. + +XI. All this has been said of prayer for personal needs, and of prayer +in general. But the prayer which really belongs to this Commandment and +is called a work of the Holy Day, is far better and greater, and is to +be made for all Christendom, for all the need of all men, of foe and +friend, especially for those who belong to the parish or bishopric. + +Thus St. Paul commanded his disciple Timothy: "exhort thee, that thou +see to it, that prayers and intercessions be made for all men, for +kings, and for all that are in authority, that we may lead a quiet and +peaceable life in all godliness and honesty. For this is good and +acceptable in the sight of God our Saviour." For this reason Jeremiah, +chapter xxix, commanded the people of Israel to pray for the city and +land of Babylon, because in the peace thereof they should have peace. +And Baruch i: "Pray for the life of the king of Babylon and for the +life of his son, that we may live in peace under their rule." + +This common prayer is precious and the most powerful, and it is for its +sake that we come together. For this reason also the Church is called a +House of Prayer, because in it we are as a congregation with one accord +to consider our need and the needs of all men, present them before God, +and call upon Him for mercy. But this must be done with heart-felt +emotion and sincerity, so that we feel in our hearts the need of all +men, and that we pray with true sympathy for them, in true faith and +confidence. Where such prayers are not made in the mass, it were better +to omit the mass. For what sense is there in our coming together into a +House of Prayer, which coming together shows that we should make common +prayer and petition for the entire congregation, if we scatter these +prayers, and so distribute them that everyone prays only for himself, +and no one has regard for the other, nor concerns himself for another's +need? How can that prayer be of help, good, acceptable and a common +prayer, or a work of the Holy Day and of the assembled congregation, +which they make who make their own petty prayers, one for this, the +other for that, and have nothing but self-seeking, selfish prayers, +which God hates? + +XII. A suggestion of this common prayer has been retained from ancient +practice, when at the end of the sermon the Confession of Sins is said +and prayer is made on the pulpit for all Christendom. But this should +not be the end of the matter, as is now the custom and fashion; it +should be an exhortation to pray throughout the entire mass for such +need as the preacher makes us feel; and in order that we may pray +worthily, he first exhorts us because of our sin, and thereby makes us +humble. This should be done as briefly as possible, that then the +entire congregation may confess their own sin and pray for every one +with earnestness and faith. + +Oh, if God granted that any congregation at all heard mass and prayed +in this way, so that a common earnest heart-cry of the entire people +would rise up to God, what immeasurable virtue and help would result +from such a prayer! What more terrible thing could happen to all the +evil spirits? What greater work could be done on earth, whereby so many +pious souls would be preserved, so many sinners converted? + +For, indeed, the Christian Church on earth has no greater power or work +than such common prayer against everything that may oppose it. This the +evil spirit knows well, and therefore he does all that he can to +prevent such prayer. Gleefully he lets us go on building churches, +endowing many monastic houses, making music, reading, singing, +observing many masses, and multiplying ceremonies beyond all measure. +This does not grieve him, nay, he helps us do it, that we may consider +such things the very best, and think that thereby we have done our +whole duty. But in that meanwhile this common, effectual and fruitful +prayer perishes and its omission is unnoticed because of such display, +in this he has what he seeks. For when prayer languishes, no one will +take anything from him, and no one will withstand him. But if he +noticed that we wished to practise this prayer, even if it were under a +straw roof or in a pig-sty, he would indeed not endure it, but would +fear such a pig-sty far more than all the high, big and beautiful +churches, towers and bells in existence, if such prayer be not in them. +It is indeed not a question of the places and buildings in which we +assemble, but only of this unconquerable prayer, that we pray it and +bring it before God as a truly common prayer. + +XIII. The power of this prayer we see in the fact that in olden times +Abraham prayed for the five cities, Sodom, Gomorrah, etc., Genesis +xviii, and accomplished so much, that if there had been ten righteous +people in them, two in each city, God would not have destroyed them. +What then could many men do, if they united in calling upon God +earnestly and with sincere confidence? + +St. James also says: "Dear brethren, pray for one another, that ye may +be saved. For the prayer of a righteous man availeth much, a prayer +that perseveres and does not cease" (that is, which does not cease +asking ever more and more, although what it asks is not immediately +granted, as some timid men do). And as an example in this matter he +sets before us Elijah, the Prophet, "who was a man," he says, "as we +are, and prayed, that it might not rain; and it rained not by the space +of three years and six months. And he prayed again, and it rained, and +everything became fruitful." There are many texts and examples in the +Scriptures which urge us to pray, only that it be done with earnestness +and faith. As David says, "The eyes of the Lord are upon the righteous, +and His ears are open unto their cry." Again, "The Lord is nigh unto +all them that call upon Him, to all that call upon Him in truth." Why +does he add, "call upon Him in truth"? Because that is not prayer nor +calling upon God when the mouth alone mumbles. + +What should God do, if you come along with your mouth, book or +Paternoster, and think of nothing except that you may finish the words +and complete the number? So that if some one were to ask you what it +all was about, or what it was that you prayed for, you yourself would +not know; for you had not thought of laying this or that matter before +God or desiring it. Your only reason for praying is that you are +commanded to pray this and so much, and this you intend to do in full. +What wonder that thunder and lightning frequently set churches on fire, +because we thus make of the House of Prayer a house of mockery, and +call that prayer in which we bring nothing before God and desire +nothing from Him. + +But we should do as they do who wish to ask a favor of great princes. +These do not plan merely to babble a certain number of words, for the +prince would think they mocked him, or were insane; but they put their +request very plainly, and present their need earnestly, and then leave +it to his mercy, in good confidence that he will grant it. So we must +deal with God of definite things, namely, mention some present need, +commend it to His mercy and good-will, and not doubt that it is heard; +for He has promised to hear such prayer, which no earthly lord has done. + +XIV. We are masters in this form of prayer when we suffer bodily need; +when we are sick we call here upon St. Christopher, there upon St. +Barbara; we vow a pilgrimage to St. James, to this place and to that; +then we make earnest prayer, have a good confidence and every good kind +of prayer. But when we are in our churches during mass, we stand like +images of saints; know nothing to speak of or to lament; the beads +rattle, the pages rustle and the mouth babbles; and that is all there +is to it. + +But if you ask what you shall speak of and lament in your prayer, you +can easily learn from the Ten Commandments and the Lord's Prayer. Open +your eyes and look into your life and the life of all Christians, +especially of the spiritual estate, and you will find how faith, hope, +love, obedience, chastity and every virtue languish, and all manner of +heinous vices reign; what a lack there is of good preachers and +prelates; how only knaves, children, fools and women rule. Then you +will see that there were need every hour without ceasing to pray +everywhere with tears of blood to God, Who is so terribly angry with +men. And it is true that it has never been more necessary to pray than +at this time, and it will be more so from now on to the end of the +world. If such terrible crimes do not move you to lament and complain, +do not permit yourself to be led astray by your rank, station, good +works or prayer: there is no Christian vein or trait in you, however +righteous you may be. But it has all been foretold, that when God's +anger is greatest and Christendom suffers the greatest need, then +petitioners and supplicants before God shall not be found, as Isaiah +says with tears, chapter lxiv: "Thou art angry with us, and there is +none that calleth upon Thy Name, that stirreth up himself to take hold +of Thee." Likewise, Ezekiel xxii: "I sought for a man among them, that +should make up the hedge, and stand in the gap before me for the land, +that I should not destroy it; but I found none. Therefore have I poured +out Mine indignation upon them; I have consumed them with the fire of +My wrath." With these words God indicates how He wants us to withstand +Him and turn away His anger from one another, as it is frequently +written of the Prophet Moses, that he restrained God, lest His anger +should overwhelm the people of Israel. + +XV. But what will they do, who not only do not regard such misfortune +of Christendom, and do not pray against it, but laugh at it, take +pleasure in it, condemn, malign, sing and talk of their neighbor's +sins, and yet dare, unafraid and unashamed, go to church, hear mass, +say prayers, and regard themselves and are regarded as pious +Christians? These truly are in need that we pray twice for them, if we +pray once for those whom they condemn, talk about and laugh at. That +there would be such is also prophesied by the thief on Christ's left +hand, who blasphemed Him in His suffering, weakness and need; also by +all those who reviled Christ on the Cross, when they should most of all +have helped Him. + +O God, how blind, nay, how insane have we Christians become! When will +there be an end of wrath, O heavenly Father? That we mock at the +misfortune of Christendom, to pray for which we gather together in +Church and at the mass, that we blaspheme and condemn men, this is the +fruit of our mad materialism. If the Turk destroys cities, country and +people, and ruins churches, we think a great injury has been done +Christendom. Then we complain, and urge kings and princes to war. But +when faith perishes, love grows cold, God's Word is neglected, and all +manner of sin flourishes, then no one thinks of fighting, nay, pope, +bishops, priests and clergy, who ought to be generals, captains and +standard-bearers in this spiritual warfare against these spiritual and +many times worse Turks, these are themselves the very princes and +leaders of such Turks and of the devil host, just as Judas was the +leader of the Jews when they took Christ. It had to be an apostle, a +bishop, a priest, one of the number of the best, who began the work of +slaying Christ. So also must Christendom be laid waste by no others +than those who ought to protect it, and yet are so insane that they are +ready to eat up the Turks and at home themselves set house and +sheep-cote on fire and let them burn up with the sheep and all other +contents, and none the less worry about the wolf in the woods. Such are +our times, and this is the reward we have earned by our ingratitude +toward the endless grace which Christ has won for us freely with His +precious blood, grievous labor and bitter death. + +XVI. Lo! where are the idle ones, who do not know how to do good works? +Where are they who run to Rome, to St. James, hither and thither? Take +up this one single work of the mass, look on your neighbor's sin and +ruin, and have pity on him; let it grieve you, tell it to God, and pray +over it. Do the same for every other need of Christendom, especially of +the rulers, whom God, for the intolerable punishment and torment of us +all, allows to fall and be misled so terribly. If you do this +diligently, be assured you are one of the best fighters and captains, +not only against the Turks, but also against the devils and the powers +of hell. But if you do it not, what would it help you though you +performed all the miracles of the saints, and murdered all the Turks, +and yet were found guilty of having disregarded your neighbor's need +and of having thereby sinned against love? For Christ at the last day +will not ask how much you have prayed, fasted, pilgrimaged, done this +or that for yourself, but how much good you have done to others, even +the very least. + +Now without doubt among the "least" are also those who are in sin and +spiritual poverty, captivity and need, of whom there are at present far +more than of those who suffer bodily need. Therefore take heed: our own +self-assumed good works lead us to and into ourselves, that we seek +only our own benefit and salvation; but God's commandments drive us to +our neighbor, that we may thereby benefit others to their salvation. +Just as Christ on the Cross prayed not for Himself alone, but rather +for us, when He said, "Father, forgive them, fort they know not what +they do," so we also must pray for one another. From which every man +may know that the slanderers, frivolous judges and despisers of other +people are a perverted, evil race, who do nothing else than heap abuse +on those for whom they ought to pray; in which vice no one is sunk so +deep as those very men who do many good works of their own, and seem to +men to be something extraordinary, and are honored because of their +beautiful, splendid life in manifold good works. + +XVII. Spiritually understood, this Commandment has a yet far higher +work, which embraces the whole nature of man. Here it must be known +that in Hebrew "Sabbath" means "rest," because on the seventh day God +rested and ceased from all His works, which He had made. Genesis ii. +Therefore He commanded also that the seventh day should be kept holy +and that we cease from our works which we do the other six days. This +Sabbath has now for us been changed into the Sunday, and the other days +are called work-days; the Sunday is called rest-day or holiday or holy +day. And would to God that in Christendom there were no holiday except +the Sunday; that the festivals of Our Lady and of the Saints were all +transferred to Sunday; then would many evil vices be done away with +through the labor of the work-days, and lands would not be so drained +and impoverished. But now we are plagued with many holidays, to the +destruction of souls, bodies and goods; of which matter much might be +said. + +This rest or ceasing from labors is of two kinds, bodily and spiritual. +For this reason this Commandment is also to be understood in two ways. + +The bodily rest is that of which we have spoken above, namely, that we +omit our business and work, in order that we may gather in the church, +see mass, hear God's Word and make common prayer. This rest is indeed +bodily and in Christendom no longer commanded by God, as the Apostle +says, Colossians ii, "Let no man obligate you to any holiday +whatever"--for they were of old a figure, but now the truth has been +fulfilled, so that all days are holy days, as Isaiah says, chapter +lxvi, "One holy day shall follow the other"; on the other hand, all +days are workdays. Yet it is a necessity and ordained by the Church for +the sake of the imperfect laity and working people, that they also may +be able to come to hear God's Word. For, as we see, the priests and +clergy celebrate mass every day, pray at all hours and train themselves +in God's Word by study, reading and hearing. For this reason also they +are freed from work before others, supported by tithes and have +holy-day every day, and every day do the works of the holy-day, and +have no work-day, but for them one day is as the other. And if we were +all perfect, and knew the Gospel, we might work every day if we wished, +or rest if we could. For a day of rest is at present not necessary nor +commanded except only for the teaching of God's Word and prayer. + +The spiritual rest, which God particularly intends in this Commandment, +is this: that we not only cease from our labor and trade, but much +more, that we let God alone work in us and that we do nothing of our +own with all our powers. But how is this done? In this way: Man, +corrupted by sin, has much wicked love and inclination toward all sins, +as the Scriptures say, Genesis viii, "Man's heart and senses incline +always to the evil," that is, to pride, disobedience, anger, hatred, +covetousness, unchastity, etc., and summa summarum, in all that he does +and leaves undone, he seeks his own profit, will and honor rather than +God's and his neighbor's. Therefore all his works, all his words, all +his thoughts, all his life are evil and not godly. + +Now if God is to work and to live in him, all this vice and wickedness +must be choked and up-rooted, so that there may be rest and a cessation +of all our works, thoughts and life, and that henceforth (as St. Paul +says, Galatians ii.) it may be no longer we who live, but Christ Who +lives, works and speaks in us. This is not accomplished with +comfortable, pleasant days, but here we must hurt our nature and let it +be hurt. Here begins the strife between the spirit and the flesh; here +the spirit resists anger, lust, pride, while the flesh wants to be in +pleasure, honor and comfort. Of this St. Paul says, Galatians v, "They +that are our Lord Christ's have crucified the flesh with its affections +and lusts." Then follow the good works,--fasting, watching, labor, of +which some say and write so much, although they know neither the source +nor the purpose of these good works. Therefore we will now also speak +of them. + +XVIII. This rest, namely, that our work cease and God alone work in us, +is accomplished in two ways. First, through our own effort, secondly, +through the effort or urging of others. + +Our own effort is to be so made and ordered that, in the first place, +when we see our flesh, senses, will and thoughts tempting us, we resist +them and do not heed them, as the Wise Man says: "Follow not thine own +desires." And Moses, Deuteronomy xii: "Thou shalt not do what is right +in thine own eyes." + +Here a man must make daily use of those prayers which David prays: +"Lord, lead me in Thy path, and let me not walk in my own ways," and +many like prayers, which are all summed up in the prayer, "Thy kingdom +come." For the desires are so many, so various, and besides at times so +nimble, so subtile and specious, through the suggestions of the evil +one, that it is not possible for a man to control himself in his own +ways. He must let hands and feet go, commend himself to God's +governance, and entrust nothing to his reason, as Jeremiah says, "O +Lord, I know that the way of man is not in his own power." We see proof +of this, when the children of Israel went out of Egypt through the +Wilderness, where there was no way, no food, no drink, no help. +Therefore God went before them, by day in a bright: cloud, by night in +a fiery pillar, fed them with manna from heaven, and kept their +garments and shoes that they waxed not old, as we read in the Books of +Moses. For this reason we pray: "Thy kingdom come, that Thou rule us, +and not: we ourselves," for there is nothing more perilous in us than +our reason and will. And this is the first and highest work of God in +us and the best training, that we cease from our works, that we let our +reason and will be idle, that we rest and commend ourselves to God in +all things, especially when they seem to be spiritual and good. + +XIX. After this comes the discipline of the flesh, to kill its gross, +evil lust, to give it rest and relief. This we must kill and quiet with +fasting, watching and labor, and from this we learn how much and why we +shall fast, watch and labor. + +There are, alas! many blind men, who practise their castigation, +whether it be fasting, watching or labor, only because they think these +are good works, intending by them to gain much merit. Far blinder still +are they who measure their fasting not only by the quantity or +duration, as these do, but also by the nature of the food, thinking +that it is of far greater worth if they do not eat meat, eggs or +butter. Beyond these are those who fast according to the saints, and +according to the days; one fasting on Wednesday, another on Saturday, +another on St. Barbara's day, another on St. Sebastian's day, and so +on. These all seek in their fasting nothing beyond the work itself: +when they have performed that, they think they have done a good work. I +will here say nothing of the fact that some fast in such a way that +they none the less drink themselves full; some fast by eating fish and +other foods so lavishly that they would come much nearer to fasting if +they ate meat, eggs and butter, and by so doing would obtain far better +results from their fasting. For such fasting is not fasting, but a +mockery of fasting and of God. + +Therefore I allow everyone to choose his day, food and quantity for +fasting, as he will, on condition that he do not stop with that, but +have regard to his flesh; let him put upon it fasting, watching and +labor according to its lust and wantonness, and no more, although pope, +Church, bishop, father-confessor or any one else whosoever have +commanded it. For no one should measure and regulate fasting, watching +and labor according to the character or quantity of the food, or +according to the days, but according to the withdrawal or approach of +the lust and wantonness of the flesh, for the sake of which alone the +fasting, watching and labor is ordained, that is, to kill and to subdue +them. If it were not for this lust, eating were as meritorious as +fasting, sleeping as watching, idleness as labor, and each were as good +as the other without all distinction. + +XX. Now, if some one should find that more wantonness arose in his +flesh from eating fish than from eating eggs and meat, let him eat meat +and not fish. Again, if he find that his head becomes confused and +crazed or his body and stomach injured through fasting, or that it is +not needful to kill the wantonness of his flesh, he shall let fasting +alone entirely, and eat, sleep, be idle as is necessary for his health, +regardless whether it be against the command of the Church, or the +rules of monastic orders: for no commandment of the Church, no law of +an order can make fasting, watching and labor of more value than it has +in serving to repress or to kill the flesh and its lusts. Where men go +beyond this, and the fasting, eating, sleeping, watching are practised +beyond the strength of the body, and more than is necessary to the +killing of the lust, so that through it the natural strength is ruined +and the head is racked; then let no one imagine that he has done good +works, or excuse himself by citing the commandment of the Church or the +law of his order. He will be regarded as a man who takes no care of +himself, and, as far as in him lies, has become his own murderer. + +For the body is not given us that we should kill its natural life or +work, but only that we kill its wantonness; unless its wantonness were +so strong and great that we could not sufficiently resist it without +ruin and harm to the natural life. For, as has been said, in the +practice of fasting, watching and labor, we are not to look upon the +works in themselves, not on the days, not on the number, not on the +food, but only on the wanton and lustful Adam, that through them he may +be cured of his evil appetite. + +XXI. From this we can judge how wisely or foolishly some women act when +they are with child, and how the sick are to be treated. For the +foolish women cling so firmly to their fasting that they run the risk +of great danger to the fruit of their womb and to themselves, rather +than not to fast when the others fast. They make a matter of conscience +where there is none, and where there is matter of conscience they make +none. This is all the fault of the preachers, because they continually +prate of fasting, and never point out its true use, limit, fruit, cause +and purpose. So also the sick should be allowed to eat and to drink +every day whatever they wish. In brief, where the wantonness of the +flesh ceases, there every reason for fasting, watching, laboring, +eating this or that, has already ceased, and there no longer is any +binding commandment at all. + +But then care must be taken, lest out of this freedom there grow a lazy +indifference about killing the wantonness of the flesh; for the roguish +Adam is exceedingly tricky in looking for permission for himself, and +in pleading the ruin of the body or of the mind; so some men jump right +in and say it is neither necessary nor commanded to fast or to mortify +the flesh, and are ready to eat this and that without fear, just as if +they had for a long time had much experience of fasting, although they +have never tried it. + +No less are we to guard against offending those who, not sufficiently +informed, regard it a great sin if we do not fast or eat as they do. +These we must kindly instruct, and not haughtily despise, nor eat this +or that in despite of them, but we must tell them the reason why it is +right to do so, and thus gradually lead them to a correct +understanding. But if they are stubborn and will not listen, we must +let them alone, and do as we know it is right to do. + +XXII. The second form of discipline which we receive at the hands of +others, is when men or devils cause us suffering, as when our property +is taken, our body sick, and our honor taken away; and everything that +may move us to anger, impatience and unrest. For God's work rules in us +according to His wisdom, not according to our wisdom, according to His +purity and chastity, not according to the wantonness of our flesh; for +God's work is wisdom and purity, our work is foolishness and impurity, +and these shall rest: so in like manner it should rule in us according +to His peace, not our anger, impatience and lack of peace. For peace +too is God's work, impatience is the work of our flesh; this shall rest +and be dead, that we thus in every way keep a spiritual holiday, let +our works stand idle, and let God work in us. + +Therefore in order to kill our works and the Adam in us, God heaps many +temptations upon us, which move us to anger, many sufferings, which +rouse us to impatience, and last of all death and the world's abuse; +whereby He seeks nothing else than that He may drive out anger, +impatience and lack of peace, and attain to His work, that is, to +peace, in us. Thus says Isaiah xxviii, "He does the work of another +that He may come to His own work." What does this mean? He sends us +suffering and trouble that He may teach us to have patience and peace; +He bids us die that He may make us live, until a man, thoroughly +trained, becomes so peaceful and quiet that he is not disturbed, +whether it go well or ill with him, whether he die or live, be honored +or dishonored. There God Himself dwells alone, and there are no works +of men. This is rightly keeping and hallowing the day of rest; then a +man does not guide himself, then he desires nothing for himself, then +nothing troubles him; but God Himself leads him, there is naught but +godly pleasure, joy and peace with all other works and virtues. + +XXIII. These works He considers so great that He commands us not only +to keep the day of rest, but also to hallow it or regard it as holy, +whereby He declares that there are no more precious things than +suffering, dying, and all manner of misfortune. For they are holy and +sanctify a man from his works to God's works, just as a church is +consecrated from natural works to the worship of God. Therefore a man +shall also recognise them as holy things, be glad and thank God when +they come upon him. For when they come they make him holy, so that he +fulfils this Commandment and is saved, redeemed from all his sinful +works. Thus says David: "Precious in the sight of the Lord is the death +of His saints." + +In order to strengthen us thereto He has not only commanded us to keep +such a rest (for nature is very unwilling to die and to suffer, and it +is a bitter day of rest for it to cease from its works and be dead); +but He has also comforted us in the Scriptures with many words and told +us, Psalm xci, "I will be with him in all his trouble, and will deliver +him." Likewise Psalm xxxiv: "The Lord is nigh unto all them that +suffer, and will help them." + +As if this were not enough, He has given us a powerful, strong example +of it, His only, dear Son, Jesus Christ, our Lord, who on the Sabbath +lay in the tomb the entire day of rest, free from all His works, and +was the first to fulfil this Commandment, although He needed it not for +Himself, but only for our comfort, that we also in all suffering and +death should be quiet and have peace. Since, as Christ was raised up +after His rest and henceforth lives only in God and God in Him, so also +shall we by the death of our Adam, which is perfectly accomplished only +through natural death and burial, be lifted up into God, that God may +live and work in us forever. Lo! these are the three parts of man: +reason, desire, aversion; in which all his works are done. These, +therefore, must be slain by these three exercises, God's governance, +our self-mortification, the hurt done to us by others; and so they must +spiritually rest before God, and give Him room for His works. + +XXIV. But such works are to be done and such sufferings to be endured +in faith and in sure confidence of God's favor, in order that, as has +been said, all works remain in the First Commandment and in faith, and +that faith, for the sake of which all other commandments and works are +ordained, exercise and strengthen itself in them. See, therefore, what +a pretty, golden ring these three Commandments and their works +naturally form, and how from the First Commandment and faith the Second +flows on to the Third, and the Third in turn drives through the Second +up into the First. For the first work is to believe, to have a good +heart and confidence toward God. From this flows the second good work, +to praise God's Name, to confess His grace, to give all honor to Him +alone. Then follows the third, to worship by praying, hearing God's +Word, thinking of and considering God's benefits, and in addition +chastising one's self, and keeping the body under. + +But when the evil spirit perceives such faith, such honoring of God and +such worship, he rages and stirs up persecution, attacks body, goods, +honor and life, brings upon us sickness, poverty, shame and death, +which God so permits and ordains. See, here begins the second work, or +the second rest of the Third Commandment; by this faith is very greatly +tried, even as gold in the fire. For it is a great thing to retain a +sure confidence in God, although He sends us death, shame, sickness, +poverty; and in this cruel form of wrath to regard Him as our +all-gracious Father, as must be done in this work of the Third +Commandment. Here suffering contains faith, that it must call upon +God's Name and praise it in such suffering, and so it comes through the +Third Commandment into the Second again; and through that very calling +on the Name of God and praise, faith grows, and becomes conscious of +itself, and so strengthens itself, through the two works of the Third +and of the Second Commandment. Thus faith goes out into the works and +through the works comes to itself again; just as the sun goes forth +unto its setting and comes again unto its rising. For this reason the +Scriptures associate the day with peaceful living in works, the night +with passive living in adversity, and faith lives and works, goes out +and comes in, in both, as Christ says, John ix. + +XXV. This order of good works we pray in the Lord's Prayer. The first +is this, that we say: "Our Father, Who art in heaven"; these are the +words of the first work of faith, which, according to the First +Commandment, does not doubt that it has a gracious Father in heaven. +The second: "Hallowed be Thy Name," in which faith asks that God's +Name, praise and honor be glorified, and calls upon it in every need, +as the Second Commandment says. The third: "Thy kingdom come," in which +we pray for the true Sabbath and rest, peaceful cessation of our works, +that God's work alone be done in us, and so God rule in us as in His +own kingdom, as He says, Luke xvii, "Behold, God's kingdom is nowhere +else except within you." The fourth petition is "Thy will be done"; in +which we pray that we may keep and have the Seven Commandments of the +Second Table, in which faith is exercised toward our neighbor; just as +in the first three it is exercised in works toward God alone. And these +are the petitions in which stands the word "Thou, Thy, Thy, Thy," +because they seek only what belongs to God; all the others say "our, +us, our," etc; for in them we pray for our goods and blessedness. + +Let this, then, suffice as a plain, hasty explanation of the First +Table of Moses, pointing out to simple folk what are the highest of +good works. + +The Second Table follows. + + + +"Thou shalt honor thy father and thy mother." + +From this Commandment we learn that after the excellent works of the +first three Commandments there are no better works than to obey and +serve all those who are set over us as superiors. For this reason also +disobedience is a greater sin than murder, unchastity, theft and +dishonesty, and all that these may include. For we can in no better +way learn how to distinguish between greater and lesser sins than by +noting the order of the Commandments of God, although there are +distinctions also within the works of each Commandment. For who does +not know that to curse is a greater sin than to be angry, to strike +than to curse, to strike father and mother more than to strike any one +else? Thus these seven Commandments teach us how we are to exercise +ourselves in good works toward men, and first of all toward our +superiors. + +The first work is that we honor our own father and mother. And this +honor consists not only in respectful demeanor, but in this: that we +obey them, look up to, esteem and heed their words and example, accept +what they say, keep silent and endure their treatment of us, so long as +it is not contrary to the first three Commandments; in addition, when +they need it, that we provide them with food, clothing and shelter. For +not for nothing has He said: "Thou shalt honor them"; He does not say: +"Thou shalt love them," although this also must be done. But honor is +higher than mere love and includes a certain fear, which unites with +love, and causes a man to fear offending them more than he fears the +punishment. Just as there is fear in the honor we pay a sanctuary, and +yet we do not flee from it as from a punishment, but draw near to it +all the more. Such a fear mingled with love is the true honor; the +other fear without any love is that which we have toward things which +we despise or flee from, as we fear the hangman or punishment. There is +no honor in that, for it is a fear without all love, nay, fear that has +with it hatred and enmity. Of this we have a proverb of St. Jerome: +What we fear, that we also hate. With such a fear God does not wish to +be feared or honored, nor to have us honor our parents; but with the +first, which is mingled with love and confidence. + +II. This work appears easy, but few regard it aright. For where the +parents are truly pious and love their children not according to the +flesh, but (as they ought) instruct and direct them by words and works +to serve God according to the first three Commandments, there the +child's own will is constantly broken, and it must do, leave undone, +and suffer what its nature would most gladly do otherwise; and thereby +it finds occasion to despise its parents, to murmur against them, or to +do worse things. There love and fear depart, unless they have God's +grace. In like manner, when they punish and chastise, as they ought +(at times even unjustly, which, however, does not harm the soul's +salvation), our evil nature resents the correction. Beside all this, +there are some so wicked that they are ashamed of their parents because +of poverty, lowly birth, deformity or dishonor, and allow these things +to influence them more than the high Commandment of God, Who is above +all things, and has with benevolent intent given them such parents, to +exercise and try them in His Commandment. But the matter becomes still +worse when the child has children of its own; then love descends to +them, and detracts very much from the love and honor toward the parents. + +But what is said and commanded of parents must also be understood of +those who, when the parents are dead or absent, take their place, such +as relatives, god-parents, sponsors, temporal lords and spiritual +fathers. For every one must be ruled and be subject to other men. +Wherefore we here see again how many good works are taught in this +Commandment, since in it all our life is made subject to other men. +Hence it comes that obedience is so highly praised and all virtue and +good works are included in it. + +III. There is another dishonoring of parents, much more dangerous and +subtile than this first, which adorns itself and passes for a real +honor; that is, when a child has its own way, and the parents through +natural love allow it. Here there is indeed mutual honor, here there is +mutual love, and on all sides it is a precious thing, parents and child +take mutual pleasure in one another. + +This plague is so common that instances of the first form of +dishonoring are very seldom seen. This is due to the fact that the +parents are blinded, and neither know nor honor God according to the +first three Commandments; hence also they cannot see what the children +lack, and how they ought to teach and train them. For this reason they +train them for worldly honors, pleasure and possessions, that they may +by all means please men and reach high positions: this the children +like, and they obey very gladly without gainsaying. + +Thus God's Commandment secretly comes to naught while all seems good, +and that is fulfilled which is written in the Prophets Isaiah and +Jeremiah, that the children are destroyed by their own parents, and +they do like the king Manasseh, who sacrificed his own son to the idol +Moloch and burned him, II. Kings xxi. What else is it but to sacrifice +one's own child to the idol and to burn it, when parents train their +children more in the way of the world than in the way of God? let them +go their way, and be burned up in worldly pleasure, love, enjoyment, +possessions and honor, but let God's love and honor and the desire of +eternal blessings be quenched in them? + +O how perilous it is to be a father or a mother, where flesh and blood +are supreme! For, truly, the knowledge and fulfilment of the first +three and the last six Commandments depends altogether upon this +Commandment; since parents are commanded to teach them to their +children, as Psalm lxxviii. says, "How strictly has He commanded our +fathers, that they should make known God's Commandments to their +children, that the generation to come might know them and declare them +to their children's children." This also is the reason why God bids us +honor our parents, that is, to love them with fear; for that other love +is without fear, therefore it is more dishonor than honor. + +Now see whether every one does not have good works enough to do, +whether he be father or child. But we blind men leave this untouched, +and seek all sorts of other works which are not commanded. + +IV. Now where parents are foolish and train their children after the +fashion of the world, the children are in no way to obey them; for God, +according to the first three Commandments, is to be more highly +regarded than the parents. But training after the fashion of the world +I call it, when they teach them to seek no more than pleasure, honor +and possessions of this world or its power. + +To wear decent clothes and to seek an honest living is a necessity, and +not sin. Yet the heart of a child must be taught to be sorry that this +miserable earthly life cannot well be lived, or even begun, without the +striving after more adornment and more possessions than are necessary +for the protection of the body against cold and for nourishment. Thus +the child must be taught to grieve that, without its own will, it must +do the world's will and play the fool with the rest of men, and endure +such evil for the sake of something better and to avoid something +worse. So Queen Esther wore her royal crown, and yet said to God, +Esther xiv, "Thou knowest, that the sign of my high estate, which is +upon my head, has never yet delighted me, and I abhor it as a +menstruous rag, and never wear it when I am by myself, but when I must +do it and go before the people." The heart that is so minded wears +adornment without peril; for it wears and does not wear, dances and +does not dance, lives well and does not live well. And these are the +secret souls, hidden brides of Christ, but they are rare; for it is +hard not to delight in great adornment and parade. Thus St. Cecilia +wore golden clothes at the command of her parents, but within against +her body she wore a garment of hair. + +Here some men say: "How then could I bring my children into society, +and marry them honorably? I must make some display." Tell me, are not +these the words of a heart which despairs of God, and trusts more on +its own providing than on God's care? Whereas St. Peter teaches and +says, I. Peter v, "Cast all your care upon Him, and be certain that He +cares for you." It is a sign that they have never yet thanked God for +their children, have never yet rightly prayed for them, have never yet +commended them to Him; otherwise they would know and have experienced +that they ought to ask God also for the marriage dower of their +children, and await it from Him. Therefore also He permits them to go +their way, with cares and worries, and yet succeed poorly. + +V. Thus it is true, as men say, that parents, although they had nothing +else to do, could attain salvation by training their own children; if +they rightly train them to God's service, they will indeed have both +hands full of good works to do. For what else are here the hungry, +thirsty, naked, imprisoned, sick, strangers, than the souls of your own +children? with whom God makes of your house a hospital, and sets you +over them as chief nurse, to wait on them, to give them good words and +works as meat and drink, that they may learn to trust, believe and fear +God, and to place their hope on Him, to honor His Name, not to swear +nor curse, to mortify themselves by praying, fasting, watching, +working, to attend worship and to hear God's Word, and to keep the +Sabbath, that they may learn to despise temporal things, to bear +misfortune calmly, and not to fear death nor to love this life. + +See, what great lessons are these, how many good works you have before +you in your home, with your child, that needs all these things like a +hungry, thirsty, naked, poor, imprisoned, sick soul. O what a blessed +marriage and home were that where such parents were to be found! Truly +it would be a real Church, a chosen cloister, yea, a paradise. Of such +says Psalm cxxviii: "Blessed are they that fear God, and walk in His +Commandments; thou shalt eat of the labor of thine hands; therefore +thou shalt be happy, and it shall be well with thee. Thy wife shall be +as a fruitful vine in thine house, and thy children shall be as the +young scions of laden olive trees about thy table. Behold, thus shall +the man be blessed, that feareth the Lord," etc. Where are such +parents? Where are they that ask after good works? Here none wishes to +come. Why? God has commanded it; the devil, flesh and blood pull away +from it; it makes no show, therefore it counts for nothing. Here this +husband runs to St. James, that wife vows a pilgrimage to Our Lady; no +one vows that he will properly govern and teach himself and his child +to the honor of God; he leaves behind those whom God has commanded him +to keep in body and soul, and would serve God in some other place, +which has not been commanded him. Such perversity no bishop forbids, no +preacher corrects; nay, for covetousness' sake they confirm it and +daily only invent more pilgrimages, elevations of saints, +indulgence-fairs. God have pity on such blindness. + +VI. On the other hand, parents cannot earn eternal punishment in any +way more easily than by neglecting their own children in their own +home, and not teaching them the things which have been spoken of above. +Of what help is it, that they kill themselves with fasting, praying, +making pilgrimages, and do all manner of good works? God will, after +all, not ask them about these things at their death and in the day of +judgment, but will require of them the children whom He entrusted to +them. This is shown by that word of Christ, Luke xxiii, "Ye daughters +of Jerusalem, weep not for me, but for yourselves and for your +children. The days are coming, in which they shall say: Blessed are the +wombs that never bare, and the paps which never gave suck." Why shall +they lament, except because all their condemnation comes from their own +children? If they had not had children, perhaps they might have been +saved. Truly, these words ought to open the eyes of parents, that they +may have regard to the souls of their children, so that the poor +children be not deceived by their false, fleshly love, as if they had +rightly honored their parents when they are not angry with them, or are +obedient in worldly matters, by which their self-will is strengthened; +although the Commandment places the parents in honor for the very +purpose that the self-will of the children may be broken, and that the +children may become humble and meek. + +Just as it has been said of the other Commandments, that they are to be +fulfilled in the chief work, so here too let no one suppose that the +training and teaching of his children is sufficient of itself, except +it be done in confidence of divine favor, so that a man doubt not that +he is wellpleasing to God in his works, and that he let such works be +nothing else than an exhortation and exercise of his faith, that he +trust God and look to Him for blessings and a gracious will; without +which faith no work lives, or is good and acceptable; for many heathen +have trained their children beautifully, but it is all lost, because of +their unbelief. + +VII. The second work of this Commandment is to honor and obey the +spiritual mother, the holy Christian Church, the spiritual power, so +that we conform to what she commands, forbids, appoints, orders, binds +and looses, and honor, fear and love the spiritual authority as we +honor, love and fear our natural parents, and yield to it in all things +which are not contrary to the first three Commandments. + +Now with regard to this work, things are almost worse than with regard +to the first. The spiritual authority should punish sin with the ban +and with laws, and constrain its spiritual children to be good, in +order that they might have reason to do this work and to exercise +themselves in obeying and honoring it. Such zeal one does not see now; +they act toward their subjects like the mothers who forsake their +children and run after their lovers, as Hosea ii. says; they do not +preach, they do not teach, they do not hinder, they do not punish, and +there is no spiritual government at all left in Christendom. + +What can I say of this work? A few fast-days and feast-days are left, +and these had better be done away with. But no one gives this a +thought, and there is nothing left except the ban for debt, and this +should not be. But spiritual authority should look to it, that +adultery, unchastity, usury, gluttony, worldly show, excessive +adornment, and such like open sin and shame might be most severely +punished and corrected; and they should properly manage the endowments, +monastic houses, parishes and schools, and earnestly maintain worship +in them, provide for the young people, boys and girls, in schools and +cloisters, with learned, pious men as teachers, that they might all be +well trained, and so the older people give a good example and +Christendom be filled and adorned with fine young people. So St. Paul +teaches his disciple Titus, that he should rightly instruct and govern +all classes, young and old, men and women. But now he goes to school +who wishes; he is taught who governs and teaches himself; nay, it has, +alas! come to such a pass that the places where good should be taught +have become schools of knavery, and no one at all takes thought for the +wild youth. + +VIII. If the above order prevailed, one could say how honor and +obedience should be given to the spiritual authority. But now the case +is like that of the natural parents who let their children do as they +please; at present the spiritual authority threatens, dispenses, takes +money, and pardons more than it has power to pardon. I will here +refrain from saying more; we see more of it than is good; greed holds +the reins, and just what should be forbidden is taught; and it is +clearly seen that the spiritual estate is in all things more worldly +than the worldly estate itself. Meanwhile Christendom must be ruined, +and this Commandment perish. + +If there were a bishop who would zealously provide for all these +classes, supervise, make visitations and be faithful as he ought, +truly, one city would be too much for him. For in the time of the +Apostles, when Christendom was at its best estate, each city had a +bishop, although the smallest part of the inhabitants were Christians. +How may things go when one bishop wants to have so much, another so +much, this one the whole world, that one the fourth of it. + +It is time that we pray God for mercy. Of spiritual power we have much; +but of spiritual government nothing or little. Meanwhile may he help +who can, that endowments, monastic houses, parishes and schools be well +established and managed; and it would also be one of the works of the +spiritual authority that it lessen the number of endowments, monastic +houses and schools, where they cannot be cared for. It is much better +that there be no monastic house or endowment than that there be evil +government in them, whereby God is the more provoked to anger. + +IX. Since, then, the authorities so entirely neglect their work, and +are perverted, it must assuredly follow that they misuse their power, +and undertake other and evil works, just as parents do when they give +some command contrary to God. Here we must be wise; for the Apostle has +said, that those times shall be perilous in which such authorities +shall rule. For it seems as if we resisted their power if we do not do +and leave undone all that they prescribe. Therefore we must take hold +of the first three Commandments and the First Table, and be certain +that no man, neither bishop, nor pope, nor angel, may command or +determine anything that is contrary to or hinders these three +Commandments, or does not help them; and if they attempt such things, +it is not valid and amounts to nothing; and we also sin if we follow +and obey, or even tolerate such acts. + +From this it is easy to understand that the commands of fasting do not +include the sick, the pregnant women, or those who for other reasons +cannot fast without injury. And, to rise higher, in our time nothing +comes from Rome but a fair of spiritual wares, which are openly and +shamelessly bought and sold, indulgences, parishes, monastic houses, +bishoprics, provostships, benefices, and every thing that has ever been +founded to God's service far and wide; whereby not only is all money +and wealth of the world drawn and driven to Rome (for this would be the +smallest harm), but the parishes, bishoprics and prelacies are torn to +pieces, deserted, laid waste, and so the people are neglected, God's +Word and God's Name and honor come to naught, and faith is destroyed, +so that at last such institutions and offices fall into the hands not +only of unlearned and unfit men, but the greater part into the hands of +the Romans, the greatest villains in the world. Thus what has been +founded for God's service, for the instruction, government and +improvement of the people, must now serve the stable-boys, +mule-drivers, yea, not to use plainer language, Roman whores and +knaves; yet we have no more thanks than that they mock us for it as +fools. + +X. If then such unbearable abuses are all carried on in the Name of God +and St. Peter, just as if God's Name and the spiritual power were +instituted to blaspheme God's honor, to destroy Christendom, body and +soul: we are indeed in duty bound to resist in a proper way as much as +we can. And here we must do like pious children whose parents have +become insane, and first see by what right that which has been founded +for God's service in our lands, or has been ordained to provide for our +children, must be allowed to do its work in Rome, and to lapse here, +where it ought to serve. How can we be so foolish? + +Since then bishops and spiritual prelates stand idle in this matter, +offer no opposition or are afraid, and thus allow Christendom to +perish, it is our duty first of all humbly to call upon God for help to +prevent this thing, then to put our hand to work to the same end, send +the courtesans and those who bear letters from Rome about their +business, in a reasonable, gentle way inform them that, if they wish to +care for their parishes properly, they shall live in them and improve +the people by preaching or by good example; or if not, and they do live +in Rome or elsewhere, lay waste and debauch the churches, then let the +pope feed them, whom they serve. It is not fitting that we support the +pope's servants, his people, yes, his knaves and whores, to the +destruction and injury of our souls. + +Lo! these are the true Turks, whom the kings, princes and the nobility +ought to attack first: not seeking thereby their own benefit, but only +the improvement of Christendom, and the prevention of the blasphemy and +disgracing of the divine Name; and so to deal with the clergy as with a +father who has lost his sense and wits; who, if one did not restrain +him and resist him (although with all humility and honor), might +destroy child, heir and everybody. Thus we are to honor Roman authority +as our highest father; and yet, since they have gone mad and lost their +senses, not allow them to do what they attempt, lest Christendom be +destroyed thereby. + +XI. Some think, this should be referred to a General Council. To this I +say: No! For we have had many councils in which this has been proposed, +namely, at Constance, Basel and the last Roman Council; but nothing has +been accomplished, and things have grown ever worse, Moreover, such +councils are entirely useless, since Roman wisdom has contrived the +device that the kings and princes must beforehand take an oath to let +the Romans remain what they are and keep what they have, and so has put +up a bar to ward off all reformation, to retain protection and liberty +for all their knavery, although this oath is demanded, forced and taken +contrary to God and the law, and by it the doors are locked against the +Holy Spirit, Who should rule the councils. But this would be the best, +and also the only remedy remaining, if kings, princes, nobility, cities +and communities themselves began and opened a way for reformation, so +that the bishops and clergy, who now are afraid, would have reason to +follow. For here nothing else shall and must be considered except God's +first three Commandments, against which neither Rome, nor heaven nor +earth can command or forbid anything. And the ban or threatening with +which they think they can prevent this, amounts to nothing; just as it +amounts to nothing if an insane father severely threatens the son who +restrains him or locks him up. + +XII. The third work of this Commandment is to obey the temporal +authority, as Paul teaches, Romans xiii, and Titus iii, and St. Peter, +I. Peter ii: "Submit yourselves to the king as supreme, and to the +princes as his ambassadors, and to all the ordinances of the worldly +power." But it is the work of the temporal power to protect its +subjects, and to punish thievery, robbery, and adultery, as St. Paul +says, Romans xiii: "It beareth not the sword in vain; it serves God +with it, to the terror of evil doers, and to the protection of the +good." + +Here men sin in two ways. First, if they lie to the government, deceive +it, and are disloyal, neither obey nor do as it has ordered and +commanded, whether with their bodies or their possessions. For even if +the government does injustice, as the King of Babylon did to the people +of Israel, yet God would have it obeyed, without treachery and +deception. Secondly, when men speak evil of the government and curse +it, and when a man cannot revenge himself and abuses the government +with grumbling and evil words, publicly or secretly. + +In all this we are to regard that which St. Peter bids us regard, +namely, that its power, whether it do right or wrong, cannot harm the +soul, but only the body and property; unless indeed it should try +openly to compel us to do wrong against God or men; as in former days +when the magistrates were not yet Christians, and as the Turk is now +said to do. For to suffer wrong destroys no one's soul, nay, it +improves the soul, although it inflicts loss upon the body and +property; but to do wrong, that destroys the soul, although it should +gain all the world's wealth. + +XIII. This also is the reason why there is not such great danger in the +temporal power as in the spiritual, when it does wrong. For the +temporal power can do no harm, I since it has nothing to do with +preaching and faith and the first three Commandments. But the spiritual +power does harm not only when it does wrong, but also when it neglects +its duty and busies itself with other things, even if they were better +than the very best works of the temporal power. Therefore, we must +resist it when it does not do right, and not resist the temporal power +although it does wrong. For the poor people believe and do as they see +the spiritual power believing and doing; if they are not set an example +and are not taught, then they also believe nothing and do nothing; +since this power is instituted for no other reason than to lead the +people in faith to God. All this is not found in the temporal power; +for it may do and leave undone what it will, my faith to God still goes +its way and works its works, because I need not believe what it +believes. + +Therefore, also, the temporal power is a very small thing in God's +sight, and far too slightly regarded by Him, that for its sake, whether +it do right or wrong, we should resist, become disobedient and quarrel. +On the other hand, the spiritual power is an exceeding great blessing, +and far too precious in His eyes, that the very least of Christians +should endure and keep silent, if it departs a hair's breadth from its +own duty, not to say when it does the very opposite of its duty, as we +now see it do every day. + +XIV. In this power also there is much abuse. First, when it follows the +flatterers, which is a common and especially harmful plague of this +power, against which no one can sufficiently guard and protect himself. +Here it is led by the nose, and oppresses the common people, becomes a +government of the like of which a heathen says: "The spider-webs catch +the small flies, but the mill-stones roll through." So the laws, +ordinances and government of one and the same authority hold the small +men, and the great are free; and where the prince is not himself so +wise that he needs nobody's advice, or has such a standing that they +fear him, there will and must be (unless God should do a special +wonder) a childish government. + +For this reason God has considered evil, unfit rulers the greatest of +plagues, as He threatens, Isaiah iii, "I will take away from them every +man of valor, and will give children to be their princes and babes to +rule over them." Four plagues God has named in Scripture, Ezekiel xiv. +The first and slightest, which also David chose, is pestilence, the +second is famine, the third is war, the fourth is all manner of evil +beasts, such as lions, wolves, serpents, dragons; these are the wicked +rulers. For where these are, the land is destroyed, not only in body +and property, as in the others, but also in honor, discipline, virtue +and the soul's salvation. For pestilence and famine make people good +and rich; but war and wicked rulers bring to naught everything that has +to do with temporal and eternal possessions. + +XV. A prince must also be very wise and not at all times undertake to +enforce his own will, although he may have the authority and the very +best cause. For it is a far nobler virtue to endure wrong to one's +authority than to risk property and person, if it is advantageous to +the subjects; since worldly rights attach only to temporal goods. + +Hence, it is a very foolish saying: I have a right to it, therefore I +will take it by storm and keep it, although all sorts of misfortune may +come to others thereby. So we read of the Emperor Octavianus, that he +did not wish to make war, however just his cause might be, unless there +were sure indications of greater benefit than harm, or at least that +the harm would not be intolerable, and said: "War is like fishing with +a golden net; the loss risked is always greater than the catch can be." +For he who guides a wagon must walk far otherwise than if he were +walking alone; when alone he may walk, jump, and do as he will; but +when he drives, he must so guide and adapt himself that the wagon and +horses can follow him, and regard that more than his own will. So also +a prince leads a multitude with him and must not walk and act as he +wills, but as the multitude can, considering their need and advantage +more than his will and pleasure. For when a prince rules after his own +mad will and follows his own opinion, he is like a mad driver, who +rushes straight ahead with horse and wagon, through bushes, thorns, +ditches, water, up hill and down dale, regardless of roads and bridges; +he will not drive long, all will go to smash. + +Therefore it would be most profitable for rulers, that they read, or +have read to them, from youth on, the histories, both in sacred and in +profane books, in which they would find more examples and skill in +ruling than in all the books of law; as we read that the kings of +Persia did, Esther vi. For examples and histories benefit and teach +more than the laws and statutes: there actual experience teaches, here +untried and uncertain words. + +XVI. Three special, distinct works all rulers might do in our times, +particularly in our lands. First, to make an end of the horrible +gluttony and drunkenness, not only because of the excess, but also +because of its expense. For through seasonings and spices and the like, +without which men could well live, no little loss of temporal wealth +has come and daily is coming upon our lands. To prevent these two great +evils would truly give the temporal power enough to do, for the inroads +they have made are wide and deep. And how could those in power serve +God better and thereby also improve their own land? + +Secondly, to forbid the excessive cost of clothing, whereby so much +wealth is wasted, and yet only the world and the flesh are served; it +is fearful to think that such abuse is to be found among the people who +have been pledged, baptised and consecrated to Christ, the Crucified, +and who should bear the Cross after Him and prepare for the life to +come by dying daily. If some men erred through ignorance, it might be +borne; but that it is practised so freely, without punishment, without +shame, without hindrance, nay, that praise and fame are sought thereby, +this is indeed an unchristian thing. Thirdly, to drive out the usurious +buying of rent-charges, which in the whole world ruins, consumes and +troubles all lands, peoples and cities through its cunning form, by +which it appears not to be usury, while in truth it is worse than +usury, because men are not on their guard against it as against open +usury. See, these are the three Jews, as men say, who suck the whole +world dry. Here princes ought not to sleep, nor be lazy, if they would +give a good account of their office to God. + +XVII. Here too ought to be mentioned the knavery which is practised by +officiales and other episcopal and spiritual officers, who ban, load, +hunt and drive the poor people with great burdens, as long as a penny +remains. This ought to be prevented by the temporal sword, since there +is no other help or remedy. + +O, would God in heaven, that some time a government might be +established that would do away with the public bawdy-houses, as was +done among the people of Israel! It is indeed an unchristian sight, +that public houses of sin are maintained among Christians, a thing +formerly altogether unheard of. It should be a rule that boys and girls +should be married early and such vice be prevented. Such a rule and +custom ought to be sought for by both the spiritual and the temporal +power. If it was possible among the Jews, why should it not also be +possible among Christians? Nay, if it is possible in villages, towns +and some cities, as we all see, why should it not be possible +everywhere? + +But the trouble is, there is no real government in the world. No one +wants to work, therefore the mechanics must give their workmen holiday: +then they are free and no one can tame them. But if there were a rule +that they must do as they are bid, and no one would give them work in +other places, this evil would to a large extent be mended. God help us! +I fear that here the wish is far greater than the hope; but this does +not excuse us. + +Now see, here only a few works of magistrates are indicated, but they +are so good and so many, that they have superabundant good works to do +every hour and could constantly serve God. But these works, like the +others, should also be done in faith, yea, be an exercise of faith, so +that no one expect to please God by the works, but by confident trust +in His favor do such works only to the honor and praise of his gracious +God, thereby to serve and benefit his neighbor. + +XVIII. The fourth work of this Commandment is obedience of servants and +workmen toward their lords and ladies, masters and mistresses. Of this +St. Paul says, Titus ii: "Thou shalt exhort servants that they highly +honor their masters, be obedient, do what pleases them, not cheating +them nor opposing them"; for this reason also: because they thereby +bring the doctrine of Christ and our faith into good repute, that the +heathen cannot complain of us and be offended. St. Peter also says: +"Servants, be subject to your masters, for the fear of God, not only to +the good and gentle, but also to the froward and harsh. For this is +acceptable with God, if a man suffers harshness, being innocent." + +Now there is the greatest complaint in the world about servants and +working men, that they are disobedient, unfaithful, unmannerly, and +over-reaching; this is a plague sent of God. And truly, this is the one +work of servants whereby they may be saved; truly they need not make +pilgrimages or do this thing or the other; they have enough to do if +their heart is only set on this, that they gladly do and leave undone +what they know pleases their masters and mistresses, and all this in a +simple faith; not that they would by their works gain much merit, but +that they do it all in the confidence of divine favor (in which all +merits are to be found), purely for nothing, out of the love and +good-will toward God which grows out of such confidence. And all such +works they should think of as an exercise and exhortation ever to +strengthen their faith and confidence more and more. For, as has now +been frequently said, this faith makes all works good, yea, it must do +them and be the master-workman. + +XIX. On the other hand, the masters and mistresses should not rule +their servants, maids and workingmen roughly, not look to all things +too closely, occasionally overlook something, and for peace' sake make +allowances. For it is not possible that everything be done perfectly at +all times among any class of men, as long as we live on earth in +imperfection. Of this St. Paul says, Colossians iv, "Masters, do unto +your servants that which is just and equal, knowing that ye also have a +Master in heaven." Therefore as the masters do not wish God to deal too +sharply with them, but that many things be overlooked through grace, +they also should be so much the more gentle toward their servants, and +overlook some things, and yet have a care that the servants do right +and learn to fear God. + +But see now, what good works a householder and a mistress can do, how +finely God offers us all good works so near at hand, so manifold, so +continuously, that we have no need of asking after good works, and +might well forget the other showy, far-off, invented works of men, such +as making pilgrimages, building churches, seeking indulgence, and the +like. + +Here I ought naturally also to say how a wife ought to be obedient, +subject to her husband as to her superior, give way to him, keep silent +and give up to him, where it is a matter not contrary to God's +commands. On the other hand, the husband should love his wife, overlook +a little, and not deal strictly with her, of which matter St. Peter and +St. Paul have said much. But this has its place in the further +explanation of the Ten Commandments, and is easily inferred from these +passages. + +XX. But all that has been said of these works is included in these two, +obedience and considerateness. Obedience is the duty of subjects, +considerateness that of masters, that they take care to rule their +subjects well, deal kindly with them, and do everything whereby they +may benefit and help them. That is their way to heaven, and these are +the best works they can do on earth; with these they are more +acceptable to God than if without these they did nothing but miracles. +So says St. Paul, Romans xii: "He that ruleth, let him do it with +diligence"; as who should say: "Let him not allow himself to be led +astray by what other people or classes of people do; let him not look +to this work or to that, whether it be splendid or obscure; but let him +look to his own position, and think only how he may benefit those who +are subject to him; by this let him stand, nor let himself be torn from +it, although heaven stood open before him, nor be driven from it, +although hell were chasing him. This is the right road that leads him +to heaven." + +Oh, if a man were so to regard himself and his position, and attended +to its duties alone, how rich in good works would he be in a short +time, so quietly and secretly that no one would notice it except God +alone! But now we let all this go, and one runs to the Carthusians, +another to this place, a third to that, just as if good works and God's +Commandments had been thrown into corners and hidden; although it is +written in Proverbs i, that divine wisdom crieth out her commandments +publicly in the streets, in the midst of the people and in the gates of +the cities; which means that they are present in profusion in all +places, in all stations of life and at all times, and we do not see +them, but in our blindness look for them elsewhere. This Christ +declared, Matthew xxiv: "If they shall say unto you: Lo, here is +Christ, or there, believe it not. If they shall say: Behold, He is in +the desert, go not forth; behold, He is in the secret chambers, believe +it not; they are false prophets and false Christs." + +XXI. Again, obedience is the duty of subjects, that they direct all +their diligence and effort to do and to leave undone what their +over-lords desire of them, that they do not allow themselves to be torn +or driven from this, whatever another do. Let no man think that he +lives well or does good works, whether it be prayer or fasting, or by +whatever name it may be called, if he does not earnestly and diligently +exercise himself in this. + +But if it should happen, as it often does, that the temporal power and +authorities, as they are called, should urge a subject to do contrary +to the Commandments of God, or hinder him from doing them, there +obedience ends, and that duty is annulled. Here a man must say as St. +Peter says to the rulers of the Jews: "We ought to obey God rather than +men." He did not say: "We must not obey men"; for that would be wrong; +but he said: "God rather than men." Thus, if a prince desired to go to +war, and his cause was manifestly unrighteous, we should not follow nor +help him at all; since God has commanded that we shall not kill our +neighbor, nor do him injustice. Likewise, if he bade us bear false +witness, steal, lie or deceive and the like. Here we ought rather give +up goods, honor, body, and life, that God's Commandments may stand. + +The four preceding Commandments have their works in the understanding, +that is, they take a man captive, rule him and make him subject, so +that he rule not himself, approve not himself, think not highly of +himself; but in humility know himself and allow himself to be led, that +pride be prevented. The following Commandments deal with the passions +and lust of men, that these also be killed. + +I. The passions of anger and revenge, of which the Fifth Commandment +says, "Thou shalt not kill." This Commandment has one work, which +however includes many and dispels many vices, and is called meekness. +Now this is of two kinds. The one has a beautiful splendor, and there +is nothing back of it. This we practice toward our friends and those +who do us good and give us pleasure with goods, honor and favor, or who +do not offend us with words nor with deeds. Such meekness irrational +animals have, lions and snakes, Jews, Turks, knaves, murderers, bad +women. These are all content and gentle when men do what they want, or +let them alone; and yet there are not a few who, deceived by such +worthless meekness, cover over their anger and excuse it, saying: "I +would indeed not be angry, if I were left alone." Certainly, my good +man, so the evil spirit also would be meek if he had his own way. +Dissatisfaction and resentment overwhelm you in order that they may +show you how full of anger and wickedness you are, that you may be +admonished to strive after meekness and to drive out anger. + +The second form of meekness is good through and through, that which is +shown toward opponents and enemies, does them no harm, does not revenge +itself, does not curse nor revile, does not speak evil of them, does +not meditate evil against them, although they had taken away goods, +honor, life, friends and everything. Nay, where it is possible, it +returns good for evil, speaks well of them, thinks well of them, prays +for them. Of this Christ says, Matthew v: "Do good to them that +despitefully use you. Pray for them that persecute you and revile you." +And Paul, Romans xii: "Bless them which curse you, and by no means +curse them, but do good to them." + +II. Behold how this precious, excellent work has been lost among +Christians, so that nothing now everywhere prevails except strife, war, +quarreling, anger, hatred, envy, back-biting, cursing, slandering, +injuring, vengeance, and all manner of angry works and words; and yet, +with all this, we have our many holidays, hear masses, say our prayers, +establish churches, and more such spiritual finery, which God has not +commanded. We shine resplendently and excessively, as if we were the +most holy Christians there ever were. And so because of these mirrors +and masks we allow God's Commandment to go to complete ruin, and no one +considers or examines himself, how near or how far he be from meekness +and the fulfilment of this Commandment; although God has said, that not +he who does such works, but he who keeps His Commandments, shall enter +into eternal life. + +Now, since no one lives on earth upon whom God does not bestow an enemy +and opponent as a proof of his own anger and wickedness, that is, one +who afflicts him in goods, honor, body or friends, and thereby tries +whether anger is still present, whether he can be well-disposed toward +his enemy, speak well of him, do good to him, and not intend any evil +against him; let him come forward who asks what he shall do that he may +do good works, please God and be saved. Let him set his enemy before +him, keep him constantly before the eyes of his heart, as an exercise +whereby he may curb his spirit and train his heart to think kindly of +his enemy, wish him well, care for him and pray for him; and then, when +opportunity offers, speak well of him and do good to him. Let him who +will, try this and if he find not enough to do all his life long, he +may convict me of lying, and say that my contention was wrong. But if +this is what God desires, and if He will be paid in no other coin, of +what avail is it, that we busy ourselves with other great works which +are not commanded, and neglect this? Therefore God says, Matthew v, "I +say unto you, that whosoever is angry with his neighbor, is in danger +of the judgment; but whosoever shall say to his brother, Thou fool +(that is, all manner of invective, cursing, reviling, slandering), he +shall be in danger of everlasting fire." What remains then for the +outward act, striking, wounding, killing, injuring, etc., if the +thoughts and words of anger are so severely condemned? + +III. But where there is true meekness, there the heart is pained at +every evil which happens to one's enemy. And these are the true +children and heirs of God and brethren of Christ, Whose heart was so +pained for us all when He died on the holy Cross. Even so we see a +pious judge passing sentence upon the criminal with sorrow, and +regretting the death which the law imposes. Here the act seems to be +one of anger and harshness. So thoroughly good is meekness that even in +such works of anger it remains, nay, it torments the heart most sorely +when it must be angry and severe. + +But here we must watch, that we be not meek contrary to God's honor and +Commandment. For it is written of Moses that he was the very meekest +man on earth, and yet, when the Jews had worshiped the golden calf and +provoked God to anger, he put many of them to death, and thereby made +atonement before God. Likewise it is not fitting that the magistrates +should be idle and allow sin to have sway, and that we say nothing. My +own possessions, my honor, my injury, I must not regard, nor grow angry +because of them; but God's honor and Commandment we must protect, and +injury or injustice to our neighbor we must prevent, the magistrates +with the sword, the rest of us with reproof and rebuke, yet always with +pity for those who have merited the punishment. + +This high, noble, sweet work can easily be learned, if we perform it in +faith, and as an exercise of faith. For if faith does not doubt the +favor of God nor question that God is gracious, it will become quite +easy for a man to be gracious and favorable to his neighbor, however +much he may have sinned; for we have sinned much more against God. +Behold, a short Commandment this, but it presents a long, mighty +exercise of good works and of faith. + + + +Thou shalt not commit adultery. + +In this Commandment too a good work is commanded, which includes much +and drives away much vice; it is called purity, or chastity, of which +much is written and preached, and it is well known to every one, only +that it is not as carefully observed and practised as other works which +are not commanded. So ready are we to do what is not commanded and to +leave undone what is commanded. We see that the world is full of +shameful works of unchastity, indecent words, tales and ditties, +temptation to which is daily increased through gluttony and +drunkenness, idleness and frippery. Yet we go our way as if we were +Christians; when we have been to church, have said our little prayer, +have observed the fasts and feasts, then we think our whole duty is +done. + +Now, if no other work were commanded but chastity alone, we would all +have enough to do with this one; so perilous and raging a vice is +unchastity. It rages in all our members: in the thoughts of our hearts, +in the seeing of our eyes, in the hearing of our ears, in the words of +our mouth, in the works of our hands and feet and all our body. To +control all these requires labor and effort; and thus the Commandments +of God teach us how great truly good works are, nay, that it is +impossible for us of our own strength to conceive a good work, to say +nothing of attempting or doing it. St. Augustine says, that among all +the conflicts of the Christian the conflict of chastity is the hardest, +for the one reason alone, that it continues daily without ceasing, and +chastity seldom prevails. This all the saints have wept over and +lamented, as St. Paul does, Romans vii: "I find in me, that is in my +flesh, no good thing." + +II. If this work of chastity is to be permanent, it will drive to many +other good works, to fasting and temperance over against gluttony and +drunkenness, to watching and early rising over against laziness and +excessive sleep, to work and labor over against idleness. For gluttony, +drunkenness, lying late abed, loafing and being without work are +weapons of unchastity, with which chastity is quickly overcome. On the +other hand, the holy Apostle Paul calls fasting, watching and labor +godly weapons, with which unchastity is mastered; but, as has been said +above, these exercises must do no more than overcome unchastity, and +not pervert nature. + +Above all this, the strongest defence is prayer and the Word of God; +namely, that when evil lust stirs, a man flee to prayer, call upon +God's mercy and help, read and meditate on the Gospel, and in it +consider Christ's sufferings. Thus says Psalm cxxxvii: "Happy shall he +be, that taketh and dasheth the little ones of Babylon against the +rock," that is, if the heart runs to the Lord Christ with its evil +thoughts while they are yet young and just beginning; for Christ is a +Rock, on which they are ground to powder and come to naught. + +See, here each one will find enough to do with himself, and more than +enough, and will be given many good works to do within himself. But now +no one uses prayer, fasting, watching, labor for this purpose, but men +stop in these works as if they were in themselves the whole purpose, +although they should be arranged so as to fulfil the work of this +Commandment and purify us daily more and more. + +Some have also indicated more things which should be avoided, such as +soft beds and clothes, that we should avoid excessive adornment, and +neither associate nor talk with members of the opposite sex, nor even +look upon them, and whatsoever else may be conducive to chastity. In +all these things no one can fix a definite rule and measure. Each one +must watch himself and see what things are needful to him for chastity, +in what quantity and how long they help him to be chaste, that he may +thus choose and observe them for himself; if he cannot do this, let him +for a time give himself up to be controlled by another, who may hold +him to such observance until he can learn to rule himself. This was the +purpose for which the monastic houses were established of old, to teach +young people discipline and purity. + +III. In this work a good strong faith is a great help, more noticeably +so than in almost any other; so that for this reason also Isaiah xi. +says that "faith is a girdle of the reins," that is, a guard of +chastity. For he who so lives that he looks to God for all grace, takes +pleasure in spiritual purity; therefore he can so much more easily +resist fleshly impurity: and in such faith the Spirit tells him of a +certainty how he shall avoid evil thoughts and everything that is +repugnant to chastity. For as the faith in divine favor lives without +ceasing and works in all works, so it also does not cease its +admonitions in all things that are pleasing to God or displease Him; as +St. John says in his Epistle: "Ye need not that any man teach you: for +the divine anointing, that is, the Spirit of God, teacheth you of all +things." + +Yet we must not despair if we are not soon rid of the temptation, nor +by any means imagine that we are free from it as long as we live, and +we must regard it only as an incentive and admonition to prayer, +fasting, watching, laboring, and to other exercises for the quenching +of the flesh, especially to the practice and exercise of faith in God. +For that chastity is not precious which is at ease, but that which is +at war with unchastity, and fights, and without ceasing drives out all +the poison with which the flesh and the evil spirit attack it. Thus St. +Peter says, "I beseech you, abstain from fleshly desires and lusts, +which war always against the soul." And St. Paul, Romans vi, "Ye shall +not obey the body in its lusts." In these and like passages it is shown +that no one is without evil lust; but that everyone shall and must +daily fight against it. But although this brings uneasiness and pain, +it is none the less a work that gives pleasure, in which we shall have +our comfort and satisfaction. For they who think they make an end of +temptation by yielding to it, only set themselves on fire the more; and +although for a time it is quiet, it comes again with more strength +another time, and finds the nature weaker than before. + + + +Thou shalt not steal. + +This Commandment also has a work, which embraces very many good works, +and is opposed to many vices, and is called in German Mildigkeit, +"benevolence;" which is a work ready to help and serve every one with +one's goods. And it fights not only against theft and robbery, but +against all stinting in temporal goods which men may practise toward +one another: such as greed, usury, overcharging and plating wares that +sell as solid, counterfeit wares, short measures and weights, and who +could tell all the ready, novel, clever tricks, which multiply daily in +every trade, by which every one seeks his own gain through the other's +loss, and forgets the rule which says: "What ye wish that others do to +you, that do ye also to them." If every one kept this rule before his +eyes in his trade, business, and dealings with his neighbor, he would +readily find how he ought to buy and sell, take and give, lend and give +for nothing, promise and keep his promise, and the like. And when we +consider the world in its doings, how greed controls all business, we +would not only find enough to do, if we would make an honorable living +before God, but also be overcome with dread and fear for this perilous, +miserable life, which is so exceedingly overburdened, entangled and +taken captive with cares of this temporal life and dishonest seeking of +gain. + +II. Therefore the Wise Man says not in vain: "Happy is the rich man, +who is found without blemish, who does not run after gold, and has not +set his confidence in the treasures of money. Who is he? We will praise +him, that he has done wondrous things in his life." As if he would say: +"None such is found, or very few indeed." Yea, they are very few who +notice and recognise such lust for gold in themselves. For greed has +here a very beautiful, fine cover for its shame, which is called +provision for the body and natural need, under cover of which it +accumulates wealth beyond all limits and is never satisfied; so that he +who would in this matter keep himself clean, must truly, as he says, do +miracles or wondrous things in his life. + +Now see, if a man wish not only to do good works, but even miracles, +which God may praise and be pleased with, what need has he to look +elsewhere? Let him take heed to himself, and see to it that he run not +after gold, nor set his trust on money, but let the gold run after him, +and money wait on his favor, and let him love none of these things nor +set his heart on them; then he is the true, generous, wonderworking, +happy man, as Job xxxi says: "I have never yet: relied upon gold, and +never yet made gold my hope and confidence." And Psalm lxii: "If riches +increase, set not your heart upon them." So Christ also teaches, +Matthew vi, that we shall take no thought, what we shall eat and drink +and wherewithal we shall be clothed, since God cares for this, and +knows that we have need of all these things. + +But some say: "Yes, rely upon that, take no thought, and see whether a +roasted chicken will fly into your mouth!" I do not say that a man +shall not labor and seek a living; but he shall not worry, not be +greedy, not despair, thinking that he will not have enough; for in Adam +we are all condemned to labor, when God says to him, Genesis iii, "In +the sweat of thy face shalt thou eat bread." And Job v, "As the birds +to flying, so is man born unto labor." Now the birds fly without worry +and greed, and so we also should labor without worry and greed; but if +you do worry and are greedy, wishing that the roasted chicken fly into +your mouth: worry and be greedy, and see whether you will thereby +fulfil God's Commandment and be saved! + +III. This work faith teaches of itself. For if the heart looks for +divine favor and relies upon it, how is it possible that a man should +be greedy and worry? He must be sure beyond a doubt that God cares for +him; therefore he does not cling to money; he uses it also with +cheerful liberality for the benefit of his neighbor, and knows well +that he will have enough, however much he may give away. For his God, +Whom he trusts, will not lie to him nor forsake him, as it is written, +Psalm xxxvii: "I have been young, and now am old; never have I seen a +believing man, who trusts God, that is a righteous man, forsaken, or +his child begging bread." Therefore the Apostle calls no other sin +idolatry except covetousness, because this sin shows most plainly that +it does not trust God for anything, expects more good from its money +than from God; and, as has been said, it is by such confidence that God +is truly honored or dishonored. + +And, indeed, in this Commandment it can be clearly seen how all good +works must be done in faith; for here every one most surely feels that +the cause of covetousness is distrust and the cause of liberality is +faith. For because a man trusts God, he is generous and does not doubt +that he will always have enough; on the other hand, a man is covetous +and worries because he does not trust God. Now, as in this Commandment +faith is the master-workman and the doer of the good work of +liberality, so it is also in all the other Commandments, and without +such faith liberality is of no worth, but rather a careless squandering +of money. + +IV. By this we are also to know that this liberality shall extend even +to enemies and opponents. For what manner of good deed is that, if we +are liberal only to our friends? As Christ teaches, Luke vi, even a +wicked man does that to another who is his friend. Besides, the brute +beasts also do good and are generous to their kind. Therefore a +Christian must rise higher, let his liberality serve also the +undeserving, evil-doers, enemies, and the ungrateful, even as his +heavenly Father makes His sun to rise on good and evil, and the rain to +fall on the grateful and ungrateful. + +But here it will be found how hard it is to do good works according to +God's Commandment, how nature squirms, twists and writhes in its +opposition to it, although it does the good works of its own choice +easily and gladly. Therefore take your enemies, the ungrateful, and do +good to them; then you will find how near you are to this Commandment +or how far from it, and how all your life you will always have to do +with the practice of this work. For if your enemy needs you and you do +not help him when you can, it is just the same as if you had stolen +what belonged to him, for you owed it to him to help him. So says St. +Ambrose, "Feed the hungry; if you do not feed him, you have, as far as +you are concerned, slain him." And in this Commandment are included the +works of mercy, which Christ will require at men's hands at the last +day. + +But the magistrates and cities ought to see to it that the vagabonds, +pilgrims and mendicants from foreign lands be debarred, or at least +allowed only under restrictions and rules, so that knaves be not +permitted to run at large under the guise of mendicants, and their +knavery, of which there now is much, be prohibited. I have spoken at +greater length of this Commandment in the Treatise on Usury. + + + +Thou shalt not bear false witness against thy neighbor. + +This Commandment seems small, and yet is so great, that he who would +rightly keep it must risk and imperil life and limb, goods and honor, +friends and all that he has; and yet it includes no more than the work +of that small member, the tongue, and is called in German Wahrheit +sagen, "telling the truth" and, where there is need, gainsaying lies; +so that it forbids many evil works of the tongue. First: those which +are committed by speaking, and those which are committed by keeping +silent. By speaking, when a man has an unjust law-suit, and wants to +prove and maintain his case by a false argument, catch his neighbor +with subtilty, produce everything that strengthens and furthers his own +cause, and withhold and discount everything that furthers his +neighbor's good cause; in doing which he does not do to his neighbor as +he would have his neighbor do to him. This some men do for the sake of +gain, some to avoid loss or shame, thereby seeking their own advantage +more than God's Commandment, and excuse themselves by saying: Vigilanti +jura subveniunt, "the law helps him who watches"; just as if it were +not as much their duty to watch for their neighbor's cause as for their +own. Thus they intentionally allow their neighbor's cause to be lost, +although they know that it is just. This evil is at present so common +that I fear no court is held and no suit tried but that one side sins +against this Commandment. And even when they cannot accomplish it, they +yet have the unrighteous spirit and will, so that they would wish the +neighbor's just cause to be lost and their unjust cause to prosper. +This sin is most frequent when the opponent is a prominent man or an +enemy. For a man wants to revenge himself on his enemy: but the ill +will of a man of prominence he does not wish to bring upon himself; and +then begins the flattering and fawning, or, on the other hand, the +withholding of the truth. Here no one is willing to run the risk of +disfavor and displeasure, loss and danger for the truth's sake; and so +God's Commandment must perish. And this is almost universally the way +of the world. He who would keep this Commandment, would have both hands +full doing only those good works which concern the tongue. And then, +how many are there who allow themselves to be silenced and swerved +aside from the truth by presents and gifts! so that in all places it is +truly a high, great, rare work, not to be a false witness against one's +neighbor. + +II. There is a second bearing of witness to the truth, which is still +greater, with which we must fight against the evil spirits; and this +concerns not temporal matters, but the Gospel and the truth of faith, +which the evil spirit has at no time been able to endure, and always so +manages that the great among men, whom it is hard to resist, must +oppose and persecute it. Of which it is written in Psalm lxxxii, "Rid +the poor out of the hand of the wicked, and help the forsaken to +maintain his just cause." + +Such persecution, it is true, has now become infrequent; but that is +the fault of the spiritual prelates, who do not stir up the Gospel, but +let it perish, and so have abandoned the very thing because of which +such witnessing and persecution should arise; and in its place they +teach us their own law and what pleases them. For this reason the devil +also does not stir, since by vanquishing the Gospel he has also +vanquished faith in Christ, and everything goes as he wishes. But if +the Gospel should be stirred up and be heard again, without doubt the +whole world would be aroused and moved, and the greater portion of the +kings, princes, bishops, doctors and clergy, and all that is great, +would oppose it and rage against it, as has always happened when the +Word of God has come to light; for the world cannot endure what comes +from God. This is proved in Christ, Who was and is the very greatest +and most precious and best of all that God has; yet the world not only +did not receive Him, but persecuted Him more cruelly than all others +who had ever come forth from God. + +Therefore, as at that time, so at all times there are few who stand by +the divine truth, and imperil and risk life and limb, goods and honor, +and all that they have, as Christ has foretold: "Ye shall be hated of +all men for My Name's sake." And: "Many of them shall be offended in +Me." Yea, if this truth were attacked by peasants, herdsmen, +stable-boys and men of no standing, who would not be willing and able +to confess it and to bear witness to it? But when the pope, and the +bishops, together with princes and kings attack it, all men flee, keep +silent, dissemble, in order that they may not lose goods, honor, favor +and life. + +III. Why do they do this? Because they have no faith in God, and expect +nothing good from Him. For where such faith and confidence are, there +is also a bold, defiant, fearless heart, that ventures and stands by +the truth, though it cost life or cloak, though it be against pope or +kings; as we see that the martyrs did. For such a heart is satisfied +and rests easy because it has a gracious, loving God. Therefore it +despises all the favor, grace, goods and honor of men, lets them come +and go as they please; as is written in Psalm xv: "He contemneth them +that contemn God, and honoreth them that fear the Lord"; that is, the +tyrants, the mighty, who persecute the truth and despise God, he does +not fear, he does not regard them, he despiseth them; on the other +hand, those who are persecuted for the truth's sake, and fear God more +than men, to these he clings, these he defends, these he honors, let it +vex whom it may; as it is written of Moses, Hebrews xi, that he stood +by his brethren, regardless of the mighty king of Egypt. + +Lo, in this Commandment again you see briefly that faith must be the +master-workman in this work also, so that without it no one has courage +to do this work: so entirely are all works comprised in faith, as has +now been often said. Therefore, apart from faith all works are dead, +however good the form and name they bear. For as no one does the work +of this Commandment except he be firm and fearless in the confidence of +divine favor; so also he does no work of any other Commandment without +the same faith: thus every one may easily by this Commandment test and +weigh himself whether he be a Christian and truly believe in Christ, +and thus whether he is doing good works or no. Now we see how the +Almighty God has not only set our Lord Jesus Christ before us that we +should believe in Him with such confidence, but also holds before us in +Him an example of this same confidence and of such good works, to the +end that we should believe in Him, follow Him and abide in Him forever; +as He says, John xiv: "I am the Way, the Truth and the Life,"--the Way, +in which we follow Him; the Truth, that we believe in Him; the Life, +that we live in Him forever. + +From all this it is now manifest that all other works, which are not +commanded, are perilous and easily known: such as building churches, +beautifying them, making pilgrimages, and all that is written at so +great length in the Canon Law and has misled and burdened the world and +ruined it, made uneasy consciences, silenced and weakened faith, and +has not said how a man, although he neglect all else, has enough to do +with all his powers to keep the Commandments of God, and can never do +all the good works which he is commanded to do; why then does he seek +others, which are neither necessary nor commanded, and neglect those +that are necessary and commanded? + +The last two Commandments, which forbid evil desires of the body for +pleasure and for temporal goods, are clear in themselves; these evil +desires do no harm to our neighbor, and yet they continue unto the +grave, and the strife in us against them endures unto death; therefore +these two Commandments are drawn together by St. Paul into one, Romans +vii, and are set as a goal unto which we do not attain, and only in our +thoughts reach after until death. For no one has ever been so holy that +he felt in himself no evil inclination, especially when occasion and +temptation were offered. For original sin is born in us by nature, and +may be checked, but not entirely uprooted, except through the death of +the body; which for this reason is profitable and a thing to be +desired. To this may God help us. Amen. + + + + + + +End of Project Gutenberg's A Treatise on Good Works, by Dr. Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK A TREATISE ON GOOD WORKS *** + +***** This file should be named 418.txt or 418.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/4/1/418/ + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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In the course of a conscientious +performance of the duties of his office, to which he had been +regularly and divinely called, and without any urging on his +part, he attained to this position by inward necessity. In 1515 +he received his appointment as the standing substitute for the +sickly city pastor, Simon Heinse, from the city council of +Wittenberg. Before this time he was obliged to preach only +occasionally in the convent, apart from his activity as teacher +in the University and convent. Through this appointment he was +in duty bound, by divine and human right, to lead and direct the +congregation at Wittenberg on the true way to life, and it would +have been a denial of the knowledge of salvation which God had +led him to acquire, by way of ardent inner struggles, if he had +led the congregation on any other way than the one God had +revealed to him in His Word. He could not deny before the +congregation which had been intrusted to his care, what up to +this time he had taught with ever increasing clearness in his +lectures at the University -- for in the lectures on the Psalms, +which he began to deliver in 1513, he declares his conviction +that faith alone justifies, as can be seen from the complete +manuscript, published since 1885, and with still greater +clearness from his Commentary on the Epistle to the Romans +(1515-1516), which is accessible since 1908; nor what he had +urged as spiritual adviser of his convent brethren when in deep +distress -- compare the charming letter to Georg Spenlein, dated +April 8, 1516. + +Luther's first literary works to appear in print were also +occasioned by the work of his calling and of his office in the +Wittenberg congregation. He had no other object in view than to +edify his congregation and to lead it to Christ when, in 1517, +he published his first independent work, the Explanation of the +Seven Penitential Psalms. On Oct 31 of the same year he published +his 95 Theses against Indulgences. These were indeed intended as +controversial theses for theologians, but at the same time it is +well known that Luther was moved by his duty toward his +congregation to declare his position in this matter and to put +in issue the whole question as to the right and wrong of +indulgences by means of his theses. His sermon Of Indulgences and +Grace, occasioned by Tetzel's attack and delivered in the latter +part of March, 1518, as well as his sermon Of Penitence, +delivered about the same time, were also intended for his +congregation. Before his congregation (Sept., 1516-Feb., 1517) +he delivered the Sermons on the Ten Commandments, which were +published in 1518 and the Sermons on the Lord's Prayer, which +were also published in 1518 by Agricola. Though Luther in the +same year published a series of controversial writings, which +were occasioned by attacks from outside sources, viz., the +Resolutiones disputationis de Virtute indulgentiarum, the +Asterisci adversus obeliscos Joh. Eccii, and the Ad dialogum +Silv. Prieriatis responsio, still he never was diverted by this +necessary rebuttal from his paramount duty, the edification of +the congregation. The autumn of the year 1518, when he was +confronted with Cajetan, as well as the whole year of 1519, when +he held his disputations with Eck, etc., were replete with +disquietude and pressing labors; still Luther served his +congregation with a whole series of writings during this time, +and only regretted that he was not entirely at its disposal. Of +such writings we mention: Explanation of the Lord's Prayer for +the simple Laity (an elaboration of the sermons of 1517); Brief +Explanation of the Ten Commandments; Instruction concerning +certain Articles, which might be ascribed and imputed to him by +his adversaries; Brief Instruction how to Confess; Of Meditation +on the Sacred Passion of Christ; Of Twofold Righteousness; Of the +Matrimonial Estate; Brief Form to understand and to pray the +Lord's Prayer; Explanation of the Lord's Prayer "vor sich und +hinter sich"; Of Prayer and Processions in Rogation Week; Of +Usury; Of the Sacrament of Penitence; Of Preparation for Death; +Of the Sacrament of Baptism; Of the Sacrament of the Sacred Body; +Of Excommunication. With but few exceptions these writings all +appeared in print in the year 1519, and again it was the +congregation which Luther sought primarily to serve. If the +bounds of his congregation spread ever wider beyond Wittenberg, +so that his writings found a surprisingly ready sale, even afar, +that was not Luther's fault. Even the Tessaradecas consolatoria, +written in 1519 and printed in 1520, a book of consolation, which +was originally intended for the sick Elector of Saxony, was +written by him only upon solicitation from outside sources. + +To this circle of writings the treatise Of Good Works also +belongs Though the incentive for its composition came from George +Spalatin, court-preacher to the Elector, who reminded Luther of +a promise he had given, still Luther was willing to undertake it +only when he recalled that in a previous sermon to his +congregation he occasionally had made a similar promise to +deliver a sermon on good works; and when Luther actually +commenced the composition he had nothing else in view but the +preparation of a sermon for his congregation on this important +topic. + +But while the work was in progress the material so accumulated +that it far outgrew the bounds of a sermon for his congregation. +On March 25. he wrote to Spalatin that it would become a whole +booklet instead of a sermon; on May 5. he again emphasizes the +growth of the material; on May 13. he speaks of its completion +at an early date, and on June 8. he could send Melanchthon a +printed copy. It was entitled: Von den guten werckenn: D. M. L. +Vuittenberg. On the last page it bore the printer's mark: Getruck +zu Wittenberg bey dem iungen Melchior Lotther. Im Tausent +funfhundert vnnd zweyntzigsten Jar. It filled not less than 58 +leaves, quarto. In spite of its volume, however, the intention +of the book for the congregation remained, now however, not only +for the narrow circle of the Wittenberg congregation, but for the +Christian layman in general. In the dedicatory preface Luther +lays the greatest stress upon this, for he writes: "Though I know +of a great many, and must hear it daily, who think lightly of my +poverty and say that I write only small Sexternlein (tracts of +small volume) and German sermons for the untaught laity, I will +not permit that to move me. Would to God that during my life I +had served but one layman for his betterment with all my powers; +it would be sufficient for me, I would thank God and suffer all +my books to perish thereafter.... Most willingly I will leave the +honor of greater things to others, and not at all will I be +ashamed of preaching and writing German to the untaught laity." + +Since Luther had dedicated the afore-mentioned Tessaradecas +consolatoria to the reigning Prince, he now, probably on +Spalatin's recommendation, dedicated the Treatise on Good Works +to his brother John, who afterward, in 1525, succeeded Frederick +in the Electorate. There was probably good reason for dedicating +the book to a member of the reigning house. Princes have reason +to take a special interest in the fact that preaching on good +works should occur within their realm, for the safety and sane +development of their kingdom depend largely upon the cultivation +of morality on the part of their subjects. Time and again the +papal church had commended herself to princes and statesmen by +her emphatic teaching of good works. Luther, on the other hand, +had been accused -- like the Apostle Paul before him (Rom. 3 31) +-- that the zealous performance of good works had abated, that +the bonds of discipline had slackened and that, as a necessary +consequence, lawlessness and shameless immorality were being +promoted by his doctrine of justification by faith alone. Before +1517 the rumor had already spread that Luther intended to do away +with good works. Duke George of Saxony had received no good +impression from a sermon Luther had delivered at Dresden, because +he feared the consequences which Luther's doctrine of +justification by faith alone might have upon the morals of the +masses. Under these circumstances it would not have been +surprising if a member of the Electoral house should harbor like +scruples, especially since the full comprehension of Luther's +preaching on good works depended on an evangelical understanding +of faith, as deep as was Luther's own. The Middle Ages had +differentiated between fides informis, a formless faith, and +fides formata or informata, a formed or ornate faith. The former +was held to be a knowledge without any life or effect, the latter +to be identical with love for, as they said, love which proves +itself and is effective in good works must be added to the +formless faith, as its complement and its content, well pleasing +to God. In Luther's time every one who was seriously interested +in religious questions was reared under the influence of these +ideas. + +Now, since Luther had opposed the doctrine of justification by +love and its good works, he was in danger of being misunderstood +by strangers, as though he held the bare knowledge and assent to +be sufficient for justification, and such preaching would indeed +have led to frivolity and disorderly conduct. But even apart from +the question whether or not the brother of the Elector was +disturbed by such scruples, Luther must have welcomed the +opportunity, when the summons came to him, to dedicate his book +Of Good Works to a member of the Electoral house. At any rate the +book could serve to acquaint him with the thoughts of his +much-abused pastor and professor at Wittenberg, for never before +had Luther expressed himself on the important question of good +works in such a fundamental, thorough and profound way. + +2. The Contents of the Work. -- A perusal of the contents shows +that the book, in the course of its production, attained a +greater length than was originally intended. To this fact it must +be attributed that a new numeration of sections begins with the +argument on the Third Commandment, and is repeated at every +Commandment thereafter, while before this the sections were +consecutively numbered. But in spite of this, the plan of the +whole is clear and lucid. Evidently the whole treatise is divided +into two parts: the first comprising sections 1-17, while the +second comprises all the following sections. The first, being +fundamental, is the more important part. Luther well knew of the +charges made against him that "faith is so highly elevated" and +"works are rejected" by him; but he knew, too, that "neither +silver, gold and precious stone, nor any other precious thing had +experienced so much augmentation and diminution" as had good +works "which should all have but one simple goodness, or they are +nothing but color, glitter and deception." But especially was he +aware of the fact that the Church was urging nothing but the +so-called self-elected works, such as "running to the convent, +singing, reading, playing the organ, saying the mass, praying +matins, vespers, and other hours, founding and ornamenting +churches, altars, convents, gathering chimes, jewels, vestments, +gems and treasures, going to Rome and to the saints, curtsying +and bowing the knees, praying the rosary and the psalter," etc., +and that she designated these alone as truly good works, while +she represented the faithful performance of the duties of one's +calling as a morality of a lower order. For these reasons it is +Luther's highest object in this treatise to make it perfectly +clear what is the essence of good works. Whenever the essence +of good works has been understood, then the accusations against +him will quickly collapse. + +In the fundamental part he therefore argues: Truly good works are +not self-elected works of monastic or any other holiness, but +such only as God has commanded, and as are comprehended within +the bounds of one's particular calling, and all works, let their +name be what it may, become good only when they flow from faith, +the first, greatest, and noblest of good works." (John 6:29.) In +this connection the essence of faith, that only source of all +truly good works, must of course be rightly understood. It is the +sure confidence in God, that all my doing is wellpleasing to Him; +it is trust in His mercy, even though He appears angry and puts +sufferings and adversities upon us; it is the assurance of the +divine good will even though "God should reprove the conscience +with sin, death and hell, and deny it all grace and mercy, as +though He would condemn and show His wrath eternally." Where such +faith lives in the heart, there the works are good "even though +they were as insignificant as the picking up of a straw"; but +where it is wanting, there are only such works as "heathen, Jew +and Turk" may have and do. Where such faith possesses the man, +he needs no teacher in good works, as little as does the husband +or the wife, who only look for love and favor from one another, +nor need any instruction therein "how they are to stand toward +each other, what they are to do, to leave undone, to say, to +leave unsaid, to think." + +This faith, Luther continues, is "the true fulfilment of the +First Commandment, apart from which there is no work that could +do justice to this Commandment." With this sentence he combines, +on the one hand, the whole argument on faith, as the best and +noblest of good works, with his opening proposition (there are +no good works besides those commanded of God), and, on the other +hand, he prepares the way for the following argument, wherein he +proposes to exhibit the good works according to the Ten +Commandments. For the First Commandment does not forbid this and +that, nor does it require this and that; it forbids but one +thing, unbelief; it requires but one thing, faith, "that +confidence in God's good will at all times." Without this faith +the best works are as nothing, and if man should think that by +them he could be well-pleasing to God, he would be lowering God +to the level of a "broker or a laborer who will not dispense his +grace and kindness gratis." + +This understanding of faith and good works, so Luther now +addresses his opponents, should in fairness be kept in view by +those who accuse him of declaiming against good works, and they +should learn from it, that though he has preached against "good +works," it was against such as are falsely so called and as +contribute toward the confusion of consciences, because they are +self-elected, do not flow from faith, and are done with the +pretension of doing works well-pleasing to God. + +This brings us to the end of the fundamental part of the +treatise. It was not Luther's intention, however, to speak only +on the essence of good works and their fundamental relation to +faith; he would show, too, how the "best work," faith, must prove +itself in every way a living faith, according to the other +commandments. Luther does not proceed to this part, however, +until in the fundamental part he has said with emphasis, that the +believer, the spiritual man, needs no such instruction (1. +Timothy 1:9), but that he of his own accord and at all times does +good works "as his faith, his confidence, teaches him." Only +"because we do not all have such faith, or are unmindful of it," +does such instruction become necessary. + +Nor does he proceed until he has applied his oft repeated words +concerning the relation of faith to good works to the relation +of the First to the other Commandments. From the fact, that +according to the First Commandment, we acquire a pure heart and +confidence toward God, he derives the good work of the Second +Commandment, namely, "to praise God, to acknowledge His grace, +to render all honor to Him alone." From the same source he +derives the good work of the Third Commandment, namely, "to +observe divine services with prayer and the hearing of preaching, +to incline the imagination of our hearts toward God's benefits, +and, to that end, to mortify and overcome the flesh." From the +same source he derives the works of the Second Table. + +The argument on the Third and Fourth Commandments claims nearly +one-half of the entire treatise. Among the good works which, +according to the Third Commandment, should be an exercise and +proof of faith, Luther especially mentions the proper hearing of +mass and of preaching, common prayer, bodily discipline and the +mortification of the flesh, and he joins the former and the +latter by an important fundamental discussion of the New +Testament conception of Sabbath rest. + +Luther discusses the Fourth Commandment as fully as the Third. +The exercise of faith, according to this Commandment, consists +in the faithful performance of the duties of children toward +their parents, of parents toward their children, and of +subordinates toward their superiors in the ecclesiastical as well +as in the common civil sphere. The various duties issue from the +various callings, for faithful performance of the duties of one's +calling, with the help of God and for God's sake, is the true +"good work." + +As he now proceeds to speak of the spiritual powers, the +government of the Church, he frankly reveals their faults and +demands a reform of the present rulers. Honor and obedience in +all things should be rendered unto the Church, the spiritual +mother, as it is due to natural parents, unless it be contrary +to the first Three Commandments. But as matters stand now the +spiritual magistrates neglect their peculiar work, namely, the +fostering of godliness and discipline, like a mother who runs +away from her children and follows a lover, and instead they +undertake strange and evil works, like parents whose commands are +contrary to God. In this case members of the Church must do as +godly children do whose parents have become mad and insane. +Kings, princes, the nobility, municipalities and communities must +begin of their own accord and put a check to these conditions, +so that the bishops and the clergy, who are now too timid, may +be induced to follow. But even the civil magistrates must also +suffer reforms to be enacted in their particular spheres; +especially are they called on to do away with the rude "gluttony +and drunkenness," luxury in clothing, the usurious sale of rents +and the common brothels. This, by divine and human right, is a +part of their enjoined works according to the Fourth Commandment. + +Luther, at last, briefly treats of the Second Table of the +Commandments, but in speaking of the works of these Commandments +he never forgets to point out their relation to faith, thus +holding fast this fundamental thought of the book to the end. +Faith which does not doubt that God is gracious, he says, will +find it an easy matter to be graciously and favorably minded +toward one's neighbor and to overcome all angry and wrathful +desires. In this faith in God the Spirit will teach us to avoid +unchaste thoughts and thus to keep the Sixth Commandment. When +the heart trusts in the divine favor, it cannot seek after the +temporal goods of others, nor cleave to money, but according to +the Seventh Commandment, will use it with cheerful liberality for +the benefit of the neighbor. Where such confidence is present +there is also a courageous, strong and intrepid heart, which will +at all times defend the truth, as the Eighth Commandment demands, +whether neck or coat be at stake, whether it be against pope or +kings. Where such faith is present there is also strife against +the evil lust, as forbidden in the Ninth and Tenth Commandments, +and that even unto death. + +3. The Importance of the Work. -- Inquiring now into the +importance of the book, we note that Luther's impression +evidently was perfectly correct, when he wrote to Spalatin, long +before its completion -- as early as March 2 5. -- that he +believed it to be better than anything he had heretofore written. +The book, indeed, surpasses all his previous German writings in +volume, as well as all his Latin and German ones in clearness, +richness and the fundamental importance of its content. In +comparison with the prevalent urging of self-elected works of +monkish holiness, which had arisen from a complete +misunderstanding of the so-called evangelical counsels (comp. +esp. Matthew 19:16-22) and which were at that time accepted as +self-evident and zealously urged by the whole church, Luther's +argument must have appeared to all thoughtful and earnest souls +as a revelation, when he so clearly amplified the proposition +that only those works are to be regarded as good works which God +has commanded, and that therefore, not the abandoning of one's +earthly calling, but the faithful keeping of the Ten Commandments +in the course of one's calling, is the work which God requires +of us. Over against the wide-spread opinion, as though the will +of God as declared in the Ten Commandments referred only to the +outward work always especially mentioned, Luther's argument must +have called to mind the explanation of the Law, which the Lord +had given in the Sermon on the Mount, when he taught men to +recognize only the extreme point and manifestation of a whole +trend of thought in the work prohibited by the text, and when he +directed Christians not to rest in the keeping of the literal +requirement of each Commandment, but from this point of vantage +to inquire into the whole depth and breadth of God's will -- +positively and negatively -- and to do His will in its full +extent as the heart has perceived it. Though this thought may +have been occasionally expressed in the expositions of the Ten +Commandments which appeared at the dawn of the Reformation, still +it had never before been so clearly recognized as the only +correct principle, much less had it been so energetically carried +out from beginning to end, as is done in this treatise. Over +against the deep-rooted view that the works of love must bestow +upon faith its form, its content and its worth before God, it +must have appeared as the dawn of a new era (Galatians 3:22-25) +when Luther in this treatise declared, and with victorious +certainty carried out the thought, that it is true faith which +invests the works, even the best and greatest of works, with +their content and worth before God. + +This proposition, which Luther here amplifies more clearly than +ever before, demanded nothing less than a breach with the whole +of prevalent religious views, and at that time must have been +perceived as the discovery of a new world, though it was no more +than a return to the clear teaching of the New Testament +Scriptures concerning the way of salvation. This, too, accounts +for the fact that in this writing the accusation is more +impressively repelled than before, that the doctrine of +justification by faith alone resulted in moral laxity, and that, +on the other hand, the fundamental and radical importance of +righteousness by faith for the whole moral life is revealed in +such a heart-refreshing manner. Luther's appeal in this treatise +to kings, princes, the nobility, municipalities and communities, +to declare against the misuse of spiritual powers and to abolish +various abuses in civil life, marks this treatise as a forerunner +of the great Reformation writings, which appeared in the same +year (1520), while, on the other hand, his espousal of the rights +of the "poor man" -- to be met with here for the first time -- +shows that the Monk of Witttenberg, coming from the narrow limits +of the convent, had an intimate and sympathetic knowledge of the +social needs of his time. Thus he proved by his own example that +to take s stand in the center of the Gospel does not narrow the +vision nor harden the heart, but rather produces courage in the +truth and sympathy for all manner of misery. + +Luther's contemporaries at once recognized the great importance +of the Treatise, for within the period of seven months it passed +through eight editions; these were followed by six more editions +between the years of 1521 and 1525; in 1521 it was translated +into Latin, and in this form passed through three editions up to +the year 1525; and all this in spite of the fact that in those +years the so-called three great Reformation writings of 1520 were +casting all else into the shadow. Melanchthon, in a +contemporaneous letter to John Hess, called it Luther's best +book. John Mathesius, the well-known pastor at Joachimsthal and +Luther's biographer, acknowledged that he had learned the +"rudiments of Christianity" from it. + +Even to-day this book has its peculiar mission to the Church. The +seeking after self-elected works, the indolence regarding the +works commanded of God, the foolish opinion, that the path of +works leads to God's grace and good-will, are even to-day widely +prevalent within the kingdom of God. To all this Luther's +treatise answers: Be diligent in the works of your earthly +calling as commanded of God, but only after having first +strengthened, by the consideration of God's mercy, the faith +within you, which is the only source of all truly good works and +well-pleasing to God. + +M. REU. + +WARTBURG SEMINARY, DUBUQUE, IOWA. +TREATISE ON GOOD WORKS + +1520 + +DEDICATION + +JESUS + + +To the Illustrious, High-born Prince and Lord, John Duke of +Saxony, Landgrave of Thuringia, Margrave of Meissen, my gracious +Lord and Patron. + + +Illustrious, High-born Prince, gracious Lord! My humble duty and +my feeble prayer for your Grace always remembered! + +For a long time, gracious Prince and Lord, I have wished to show +my humble respect and duty toward your princely Grace, by the +exhibition of some such spirtual wares as are at my disposal; but +I have always considered my powers too feeble to undertake +anything worthy of being offered to your princely Grace. + +Since, however, my most gracious Lord Frederick, Duke of Saxony, +Elector and Vicar of the Holy Roman Empire, your Grace's brother, +has not despised, but graciously accepted my slight book, +dedicated to his electoral Grace, and now published -- though +such was not my intention, I have taken courage from his gracious +example and ventured to think that the princely spirit, like the +princely blood, may be the same in both of you, especially in +gracious kindness and good will. I have hoped that yout princely +Grace likewise would not despise this my humble offering which +I have felt more need of publishing than an other of my sermons +or tracts. For the greatest of all questions has been raised, the +question of Good Works; in which is practised immeasurably more +trickery and deception than in anything else, and in which the +simpleminded man is so easily misled that our Lord Christ has +commanded us to watch carefully for the sheep's clothings under +which the wolves hide themselves. + +Neither silver, gold, precious stones, nor any rare thing has +such manifold alloys and flaws as have good works, which ought +to have a single simple goodness, and without it are mere color, +show and deceit. + +And although I know and daily hear many people, who think +slightingly of my poverty, and say that I write only little +pamphletst and German sermons for the unlearned laity, this shall +not disturb me. Would to God I had in all my life, with all the +ability I have, helped one layman to be better! I would be +satisfied, thank God, and be quite willing then to let all my +little books perish. + +Whether the making of many great books is an art and a benefit +to the Church, I leave others to judge. But I believe that if I +were minded to make great books according to their art, I could, +with God's help, do it more readily perhaps than they could +prepare a little discourse after my fashion. If accomplishment +were as easy as persecution, Christ would long since have been +cast out of heaven again, and God's throne itself overturned. +Although we cannot all be writers, we all want to be critics. + +I will most gladly leave to any one else the honor of greater +things, and not be at all ashamed to preach and to write in +German for the unlearned laymen. Although I too have little skill +in it, I believe that if we had hitherto done, and should +henceforth do more of it, Christendom would have reaped no small +advantage, and have been more bene fited by this than by the +great, deep books and quaestiones, which are used only in the +schools, among the learned. + +Then, too, I have never forced or begged any one to hear me, or +to read my sermons. I have freely ministered in the Church of +that which God has given me and which I owe the Church. Whoever +likes it not, may hear and read what others have to say. And if +they are not willing to be my debtors, it matters little. For me +it is enough, and even more than too much, that some laymen +condescend to read what I say. Even though there were nothing +else to urge me, it should be more than sufficient that I have +learned that your princely Grace is pleased with such German +books and is eager to receive instruction in Good Works and the +Faith, with which instruction it was my duty, humbly and with all +diligence to serve you. + +Therefore, in dutiful humility I pray that your princely Grace +may accept this offering of mine with a gracious mind, until, if +God grant me time, I prepare a German exposition of the Faith in +its entirety. For at this time I have wished to show how in all +good works we should practice and make use of faith, and let +faith be the chief work. If God permit, I will treat at another +time of the Faith itself -- how we are daily to pray or recite +it. + +I humbly commend myself herewith to your princely Grace, Your +Princely Grace's Humble Chaplain, + +DR. MARTIN LUTHER. +From Wittenberg, March 29th, A. D. 1520. +THE TREATISE + +I. We ought first to know that there are no good works except +those which God has commanded, even as there is no sin except +that which God has forbidden. Therefore whoever wishes to know +and to do good works needs nothing else than to know God's +commandments. Thus Christ says, Matthew xix, "If thou wilt enter +into life, keep the commandments." And when the young man asks +Him, Matthew xix, what he shall do that he may inherit eternal +life, Christ sets before him naught else but the Ten +Commandments. Accordingly, we must learn how to distinguish among +good works from the Commandments of God, and not from the +appearance, the magnitude, or the number of the works themselves, +nor from the judgment of men or of human law or custom, as we see +has been done and still is done, because we are blind and despise +the divine Commandments. + +II. The first and highest, the most precious of all good works +is faith in Christ, as He says, John vi. When the Jews asked Him: +"What shall we do that we may work the works of God?" He +answered: "This is the work of God, that ye believe on Him Whom +He hath sent." When we hear or preach this word, we hasten over +it and deem it a very little thing and easy to do, whereas we +ought here to pause a long time and to ponder it well. For in +this work all good works must be done and receive from it the +inflow of their goodness, like a loan. This we must put bluntly, +that men may understand it. + +We find many who pray, fast, establish endowments, do this or +that, lead a good life before men, and yet if you should ask them +whether they are sure that what they do pleases God, they say, +"No"; they do not know, or they doubt. And there are some very +learned men, who mislead them, and say that it is not necessary +to be sure of this; and yet, on the other hand, these same men +do nothing else but teach good works. Now all these works are +done outside of faith, therefore they are nothing and altogether +dead. For as their conscience stands toward God and as it +believes, so also are the works which grow out of it. Now they +have no faith, no good conscience toward God, therefore the works +lack their head, and all their life and goodness is nothing. +Hence it comes that when I exalt faith and reject such works done +without faith, they accuse me of forbidding good works, when in +truth I am trying hard to teach real good works of faith. + +III. If you ask further, whether they count it also a good work +when they work at their trade, walk, stand, eat, drink, sleep, +and do all kinds of works for the nourishment of the body or for +the common welfare, and whether they believe that God takes +pleasure in them because of such works, you will find that they +say, "No"; and they define good works so narrowly that they are +made to consist only of praying in church, fasting, and +almsgiving. Other works they consider to be in vain, and think +that God cares nothing for them. So through their damnable +unbelief they curtail and lessen the service of God, Who is +served by all things whatsoever that are done, spoken or thought +in faith. + +So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, +and know that God accepteth thy works. Let thy garments be always +white; and let thy head lack no ointment. Live joyfully with the +wife whom thou lovest all the days of the life of thy vanity." +"Let thy garments be always white," that is, let all our works +be good, whatever they may be, without any distinction. And they +are white when I am certain and believe that they please God. +Then shall the head of my soul never lack the ointment of a +joyful conscience. + +So Christ says, John viii: "I do always those things that please +Him." And St. John says, I. John iii: "Hereby we know that we are +of the truth, if we can comfort our hearts before Him and have +a good confidence. And if our heart condemns or frets us, God is +greater than our heart, and we have confidence, that whatsoever +we ask, we shall receive of Him, because we keep His +Commandments, and do those things that are pleasing in His +sight." Again: "Whosoever is born of God, that is, whoever +believes and trusts God, doth not commit sin, and cannot sin." +Again, Psalm xxxiv: "None of them that trust in Him shall do +sin." And in Psalm ii: "Blessed are all they that put their trust +in Him." If this be true, then all that they do must be good, or +the evil that they do must be quickly forgiven. Behold, then, why +I exalt faith so greatly, draw all works into it, and reject all +works which do not flow from it. + +IV. Now every one can note and tell for himself when he does what +is good or what is not good; for if he finds his heart confident +that it pleases God, the work is good, even if it were so small +a thing as picking up a straw. If confidence is absent, or if he +doubts, the work is not good, although it should raise all the +dead and the man should give himself to be burned. This is the +teaching of St. Paul, Romans xiv: "Whatsoever is not done of or +in faith is sin." Faith, as the chief work, and no other work, +has given us the name of "believers on Christ." For all other +works a heathen, a Jew, a Turk, a sinner, may also do; but to +trust firmly that he pleases God, is possible only for a +Christian who is enlightened and strengthened by grace. + +That these words seem strange, and that some call me a heretic +because of them, is due to the fact that men have followed blind +reason and heathen ways, have set faith not above, but beside +other virtues, and have given it a work of its own, apart from +all works of the other virtues; although faith alone makes all +other works good, acceptable and worthy, in that it trusts God +and does not doubt that for it all things that a man does are +well done. Indeed, they have not let faith remain a work, but +have made a habitus of it, as they say, although Scripture gives +the name of a good, divine work to no work except to faith alone. +Therefore it is no wonder that they have become blind and leaders +of the blind. And this faith brings with it at once love, peace, +joy and hope. For God gives His Spirit at once to him who trusts +Him, as St. Paul says to the Galatians: "You received the Spirit +not because of your good works, but when you believed the Word +of God." + +V. In this faith all works become equal, and one is like the +other; all distinctions between works fall away, whether they be +great, small, short, long, few or many. For the works are +acceptable not for their own sake, but because of the faith which +alone is, works and lives in each and every work without +distinction, however numerous and various they are, just as all +the members of the body live, work and have their name from the +head, and without the head no member can live, work and have a +name. + +From which it further follows that a Christian who lives in this +faith has no need of a teacher of good works, but whatever he +finds to do he does, and all is well done; as Samuel said to +Saul: "The Spirit of the Lord will come upon thee, and thou shalt +be turned into another man; then do thou as occasion serves thee; +for God is with thee." So also we read of St. Anna, Samuel's +mother: "When she believed the priest Eli who promised her God's +grace, she went home in joy and peace, and from that time no more +turned hither and thither," that is, whatever occurred, it was +all one to her. St. Paul also says: "Where the Spirit of Christ +is, there all is free." For faith does not permit itself to be +bound to any work, nor does it allow any work to be taken from +it, but, as the First Psalm says, "He bringeth forth his fruit +in his season," that is, as a matter of course. + +VI. This we may see in a common human example. When a man and a +woman love and are pleased with each other, and thoroughly +believe in their love, who teaches them how they are to behave, +what they are to do, leave undone, say, not say, think? +Confidence alone teaches them all this, and more. They make no +difference in works: they do the great, the long, the much, as +gladly as the small, the short, the little, and vice versa; and +that too with joyful, peaceful, confident hearts, and each is a +free companion of the other. But where there is a doubt, search +is made for what is best; then a distinction of works is imagined +whereby a man may win favor; and yet he goes about it with a +heavy heart, and great disrelish; he is, as it were, taken +captive, more than half in despair, and often makes a fool of +himself. + +So a Christian who lives in this confidence toward God, a knows +all things, can do all things, undertakes all things that are to +be done, and does everything cheerfully and freely; not that he +may gather many merits and good works, but because it is a +pleasure for him to please God thereby, and he serves God purely +for nothing, content that his service pleases God. On the other +hand, he who is not at one with God, or doubts, hunts and worries +in what way he may do enough and with many works move God. He +runs to St. James of Compostella, to Rome, to Jerusalem, hither +and yon, prays St. Bridget's prayer and the rest, fasts on this +day and on that, makes confession here, and makes confession +there, questions this man and that, and yet finds no peace. He +does all this with great effort, despair and disrelish of heart, +so that the Scriptures rightly call such works in Hebrew Avenama, +that is, labor and travail. And even then they are not good +works, and are all lost. Many have been crazed thereby; their +fear has brought them into all manner of misery. Of these it is +written, Wisdom of Solomon v: "We have wearied ourselves in the +wrong way; and have gone through deserts, where there lay no way; +but as for the way of the Lord, we have not known it, and the sun +of righteousness rose not upon us." + +VII. In these works faith is still slight and weak; let us ask +further, whether they believe that they are well-pleasing to God +when they suffer in body, property, honor, friends, or whatever +they have, and believe that God of His mercy appoints their +sufferings and difficulties for them, whether they be small or +great. This is real strength, to trust in God when to all our +senses and reason He appears to be angry; and to have greater +confidence in Him than we feel. Here He is hidden, as the bride +says in the Song of Songs: "Behold he standeth behind our wall, +he looketh forth at the windows"; that is, He stands hidden among +the sufferings, which would separate us from Him like a wall, +yea, like a wall of stone, and yet He looks upon me and does not +leave me, for He is standing and is ready graciously to help, and +through the window of dim faith He permits Himself to be seen. +And Jeremiah says in Lamentations, "He casts off men, but He does +it not willingly." + +This faith they do not know at all, and give up, thinking that +God has forsaken them and is become their enemy; they even lay +the blame of their ills on men and devils, and have no confidence +at all in God. For this reason, too, their suffering is always +an offence and harmful to them, and yet they go and do some good +works, as they think, and are not aware of their unbelief. But +they who in such suffering trust God and retain a good, firm +confidence in Him, and believe that He is pleased with them, +these see in their sufferings and afflictions nothing but +precious merits and the rarest possessions, the value of which +no one can estimate. For faith and confidence make precious +before God all that which others think most shameful, so that it +is written even of death in Psalm cxvi, "Precious in the sight +of the Lord is the death of His saints." And just as the +confidence and faith are better, higher and stronger at this +stage than in the first stage, so and to the same degree do the +sufferings which are borne in this faith excel all works of +faith. Therefore between such works and sufferings there is an +immeasurable difference and the sufferings are infinitely better. + +VIII. Beyond all this is the highest stage of faith, when; God +punishes the conscience not only with temporal sufferings, but +with death, hell, and sin, and refuses grace and mercy, as though +it were His will to condemn and to be angry eternally. This few +men experience, but David cries out in Psalm vi, "O Lord, rebuke +me not in Thine anger." To believe at such times that God, in His +mercy, is pleased with us, is the highest work that can be done +by and in the creature; but of this the work-righteous and doers +of good works know nothing at all. For how could they here look +for good things and grace from God, as long as they are not +certain in their works, and doubt even on the lowest step of +faith. + +In this way I have, as I said, always praised faith, and rejected +all works which are done without such faith, in order thereby to +lead men from the false, pretentious, pharisaic, unbelieving good +works, with which all monastic houses, churches, homes, low and +higher classes are overfilled, and lead them to the true, +genuine, thoroughly good, believing works. In this no one opposes +me except the unclean beasts, which do not divide the hoof, as +the Law of Moses decrees; who will suffer no distinction among +good works, but go lumbering along: if only they pray, fast, +establish endowments, go to confession, and do enough, everything +shall be good, although in all this they have had no faith in +God's grace and approval. Indeed, they consider the works best +of all, when they have done many, great and long works without +any such confidence, and they look for good only after the works +are done; and so they build their confidence not on divine favor, +but on the works they have done, that is, on sand and water, from +which they must at last take a cruel fall, as Christ says, +Matthew vii. This good-will and favor, on which our confidence +rests, was proclaimed by the angels from heaven, when they sang +on Christmas night: "Gloria in excelsis Deo, Glory to God in the +highest, peace to earth, gracious favor to man." + +IX. Now this is the work of the First Commandment, which +commands: "Thou shalt have no other gods," which means: "Since +I alone am God, thou shalt place all thy confidence, trust and +faith on Me alone, and on no one else." For that is not to have +a god, if you call him God only with your lips, or worship him +with the knees or bodily gestures; but if you trust Him with the +heart, and look to Him for all good, grace and favor, whether in +works or sufferings, in life or death, in joy or sorrow; as the +Lord Christ says to the heathen woman, John iv: "I say unto thee, +they that worship God must worship Him in spirit and in truth." +And this faith, faithfulness, confidence deep in the heart, is +the true fulfilling of the First Commandment; without this there +is no other work that is able to satisfy this Commandment. And +as this Commandment is the very first, highest and best, from +which all the others proceed, in which they exist, and by which +they are directed and measured, so also its work, that is, the +faith or confidence in God's favor at all times, is the very +first, highest and best, from which all others must proceed, +exist, remain, be directed and measured. Compared with this, +other works are just as if the other Commandments were without +the First, and there were no God, Therefore St. Augustine well +says that the works of the First Commandment are faith, hope and +love. As I said above, such faith and confidence bring love and +hope with them. Nay, if we see it aright, love is the first, or +comes at the same instant with faith. For I could not trust God, +if I did not think that He wished to be favorable and to love me, +which leads me, in turn, to love Him and to trust Him heartily +and to look to Him for all good things. + +X. Now you see for yourself that all those who do not at at all +times trust God and do not in all their works or sufferings, life +and death, trust in His favor, grace and good-will, but seek His +favor in other things or in themselves, do not keep this +Commandment, and practise real idolatry, even if they were to do +the works of all the other Commandments, and in addition had all +the prayers, fasting, obedience, patience, chastity, and +innocence of all the saints combined. For the chief work is not +present, without which all the others are nothing but mere sham, +show and pretence, with nothing back of them; against which +Christ warns us, Matthew vii: "Beware of false prophets, which +come to you in sheep's clothing." Such are all who wish with +their many good works, as they say, to make God favorable to +themselves, and to buy God's grace from Him, as if He were a +huckster or a day-laborer, unwilling to give His grace and favor +for nothing. These are the most perverse people on earth, who +will hardly or never be converted to the right way. Such too are +all who in adversity run hither and thither, and look for counsel +and help everywhere except from God, from Whom they are most +urgently commanded to seek it; whom the Prophet Isaiah reproves +thus, Isaiah ix: "The mad people turneth not to Him that smiteth +them"; that is, God smote them and sent them sufferings and all +kinds of adversity, that they should run to Him and trust Him. +But they run away from Him to men, now to Egypt, now to Assyria, +perchance also to the devil; and of such idolatry much is written +in the same Prophet and in the Books of the Kings. This is also +the way of all holy hypocrites when they are in trouble: they do +not run to God, but flee from Him, and only think of how they may +get rid of their trouble through their own efforts or through +human help, and yet they consider themselves and let others +consider them pious people. + +XI. This is what St. Paul means in many places, where he ascribes +so much to faith, that he says: Justus ex fide sua vivit, "the +righteous man draws his life out of his faith," and faith is that +because of which he is counted righteous before God. If +righteousness consists of faith, it is clear that faith fulfils +all commandments and makes all works righteous, since no one is +justified except he keep all the commands of God. Again, the +works can justify no one before God without faith. So utterly and +roundly does the Apostle reject works and praise faith, that some +have taken offence at his words and say: "Well, then, we will do +no more good works," although he condemns such men as erring and +foolish. + +So men still do. When we reject the great, pretentious works of +our time, which are done entirely without faith, they say: Men +are only to believe and not to do anything good. For nowadays +they say that the works of the First Commandment are singing, +reading, organ-playing, reading the mass, saying matins and +vespers and the other hours, the founding and decorating of +churches, altars, and monastic houses, the gathering of bells, +jewels, garments, trinkets and treasures, running to Rome and to +the saints. Further, when we are dressed up and bow, kneel, pray +the rosary and the Psalter, and all this not before an idol, but +before the holy cross of God or the pictures of His saints: this +we call honoring and worshiping God, and, according to the First +Commandment, "having no other gods"; although these things +usurers, adulterers and all manner of sinners can do too, and do +them daily. + +Of course, if these things are done with such faith that we +believe that they please God, then they are praiseworthy, not +because of their virtue, but because of such faith, for which all +works are of equal value, as has been said. But if we doubt or +do not believe that God is gracious to us and is pleased with us, +or if we presumptuously expect to please Him only through and +after our works, then it is all pure deception, outwardly +honoring God, but inwardly setting up self as a false god. This +is the reason why I have so often spoken against the display, +magnificence and multitude of such works and have rejected them, +because it is as clear as day that they are not only done in +doubt or without faith, but there is not one in a thousand who +does not set his confidence upon the works, expecting by them to +win God's favor and anticipate His grace; and so they make a fair +of them, a thing which God cannot endure, since He has promised +His grace freely, and wills that we begin by trusting that grace, +and in it perform all works, whatever they may be. + +XII. Note for yourself, then, how far apart these two are: +keeping the First Commandment with outward works only, and +keeping it with inward trust. For this last makes true, living +children of God, the other only makes worse idolatry and the most +mischievous hypocrites on earth, who with their apparent +righteousness lead unnumbered people into their way, and yet +allow them to be without faith, so that they are miserably +misled, and are caught in the pitiable babbling and mummery. Of +such Christ says, Matthew xxiv: "Beware, if any man shall say +unto you, Lo, here is Christ, or there"; and John iv: "I say unto +thee, the hour cometh, when ye shall neither in this mountain nor +yet at Jerusalem worship God, for the Father seeketh spiritual +worshipers." + +These and similar passages have moved me and ought to move +everyone to reject the great display of bulls, seals, flags, +indulgences, by which the poor folk are led to build churches, +to give, to endow, to pray, and yet faith is not mentioned, and +is even suppressed. For since faith knows no distinction among +works, such exaltation and urging of one work above another +cannot exist beside faith. For faith desires to be the only +service of God, and will grant this name and honor to no other +work, except in so far as faith imparts it, as it does when the +work is done in faith and by faith. This perversion is indicated +in the Old Testament, when the Jews left the Temple and +sacrificed at other places, in the green parks and on the +mountains. This is what these men also do: they are zealous to +do all works, but this chief work of faith they regard not at +all. + +XIII. Where now are they who ask, what works are good; what they +shall do; how they shall be religious? Yes, and where are they +who say that when we preach of faith, we shall neither teach nor +do works? Does not this First Commandment give us more work to +do than any man can do? If a man were a thousand men, or all men, +or all creatures, this Commandment would yet ask enough of him, +and more than enough, since he is commanded to live and walk at +all times in faith and confidence toward God, to place such faith +in no one else, and so to have only one, the true God, and none +other. + +Now, since the being and nature of man cannot for an instant be +without doing or not doing something, enduring or running away +from something (for, as we see, life never rests), let him who +will be pious and filled with good works, begin and in all his +life and works at all times exercise himself in this faith; let +him learn to do and to leave undone all things in such continual +faith; then will he find how much work he has to do, and how +completely all things are included in faith; how he dare never +grow idle, because his very idling must be the exercise and work +of faith. In brief, nothing can be in or about us and nothing can +happen to us but that it must be good and meritorious, if we +believe (as we ought) that all things please God. So says St. +Paul: "Dear brethren, all that ye do, whether ye eat or drink, +do all in the Name of Jesus Christ, our Lord." Now it cannot be +done in this Name except it be done in this faith. Likewise, +Romans vii: "We know that all things work together for good to +the saints of God." + +Therefore, when some say that good works are forbidden when we +preach faith alone, it is as if I said to a sick man: "If you had +health, you would have the use of all your limbs; but without +health, the works of all your limbs are nothing"; and he wanted +to infer that I had forbidden the works of all his limbs; +whereas, on the contrary, I meant that he must first have health, +which will work all the works of all the members. So faith also +must be in all works the master-workman and captain, or they are +nothing at all. + +XIV. You might say: "Why then do we have so many laws of the +Church and of the State, and many ceremonies of churches, +monastic houses, holy places, which urge and tempt men to good +works, if faith does all things through the First Commandment?" +I answer: Simply because we do not all have faith or do not heed +it. If every man had faith, we would need no more laws, but every +one would of himself at all times do good works, as his +confidence in God teaches him. + +But now there are four kinds of men: the first, just mentioned, +who need no law, of whom St. Paul says, I. Timothy i, "The law +is not made for a righteous man," that is, for the believer, but +believers of themselves do what they know and can do, only +because they firmly trust that God's favor and grace rests upon +them in all things. The second class want to abuse this freedom, +put a false confidence in it, and grow lazy; of whom St. Peter +says, I. Peter ii, "Ye shall live as free men, but not using your +liberty for a cloak of maliciousness," as if he said: The freedom +of faith does not permit sins, nor will it cover them, but it +sets us free to do all manner of good works and to endure all +things as they happen to us, so that a man is not bound only to +one work or to a few. So also St. Paul, Galatians v: "Use not +your liberty for an occasion to the flesh." Such men must be +urged by laws and hemmed in by teaching and exhortation. The +third class are wicked men, always ready for sins; these must be +constrained by spiritual and temporal laws, like wild horses and +dogs, and where this does not help, they must be put to death by +the worldly sword, as St. Paul says, Romans xiii: "The worldly +ruler bears the sword, and serves God with it, not as a terror +to the good, but to the evil." The fourth class, who are still +lusty, and childish in their understanding of faith and of the +spiritual life, must be coaxed like young children and tempted +with external, definite and prescribed decorations, with reading, +praying, fasting, singing, adorning of churches, organ playing, +and such other things as are commanded and observed in monastic +houses and churches, until they also learn to know the faith. +Although there is great danger here, when the rulers, as is now, +alas! the case, busy themselves with and insist upon such +ceremonies and external works as if they were the true works, and +neglect faith, which they ought always to teach along with these +works, just as a mother gives her child other food along with the +milk, until the child can eat the strong food by itself. + +XV. Since, then, we are not all alike, we must tolerate such +people, share their observances and burdens, and not despise +them, but teach them the true way of faith. So St. Paul teaches, +Romans xiv: "Him that is weak in the faith receive ye, to teach +him." And so he did himself, I. Corinthians ix: "To them that are +under the law, I became as under the law, although I was not +under the law." And Christ, Matthew xvii, when He was asked to +pay tribute, which He was not obligated to pay, argues with St. +Peter, whether the children of kings must give tribute, or only +other people. St. Peter answers: "Only other people." Christ +said: "Then are the children of kings free; notwithstanding, lest +we should offend them, go thou to the sea, and cast an hook, and +take up the fish that first cometh up; and in his mouth thou +shalt find a piece of money; take that and give it for me and +thee." + +Here we see that all works and things are free to a Christian +through his faith; and yet, because the others do not yet +believe, he observes and bears with them what he is not obligated +to do. But this he does freely, for he is certain that this is +pleasing to God, and he does it willingly, accepts it as any +other free work which comes to his hand without his choice, +because he desires and seeks no more than that he may in his +faith do works to please God. + +But since in this discourse we have undertaken to teach what +righteous and good works are, and are now speaking of the highest +work, it is clear that we do not speak of the second, third and +fourth classes of men, but of the first, into whose likeness all +the others are to grow, and until they do so the first class must +endure and instruct them. Therefore we must not despise, as if +they were hopeless, these men of weak faith, who would gladly do +right and learn, and yet cannot understand because of the +ceremonies to which they cling; we must rather blame their +ignorant, blind teachers, who have never taught them the faith, +and have led them so deeply into works. They must be gently and +gradually led back again to faith, as a sick man is treated, and +must be allowed for a time, for their conscience sake, to cling +to some works and do them as necessary to salvation, so long as +they rightly grasp the faith; lest if we try to tear them out so +suddenly, their weak consciences be quite shattered and confused, +and retain neither faith nor works. But the hardheaded, who, +hardened in their works, give no heed to what is said of faith, +and fight against it, these we must, as Christ did and taught, +let go their way, that the blind may lead the blind. + +XVI. But you say: How can I trust surely that all my works are +pleasing to God, when at times I fall, and talk, eat, drink and +sleep too much, or otherwise transgress, as I cannot help doing? +Answer: This question shows that you still regard faith as a work +among other works, and do not set it above all works. For it is +the highest work for this very reason, because it remains and +blots out these daily sins by not doubting that God is so kind +to you as to wink at such daily transgression and weakness. Aye, +even if a deadly sin should occur (which, however, never or +rarely happens to those who live in faith and trust toward God), +yet faith rises again and does not doubt that its sin is already +gone; as it is written I. John ii: "My little children, these +things I write unto you, that ye sin not. And if any man sin, we +have an Advocate with God the Father, Jesus Christ, Who is the +propitiation of all our sins." And Wisdom xv: "For if we sin, we +are Thine, knowing Thy power." And Proverbs xxiv: "For a just man +falleth seven times, and riseth up again." Yes, this confidence +and faith must be so high and strong that the man knows that all +his life and works are nothing but damnable sins before God's +judgment, as it is written, Psalm cxliii: "In thy sight shall no +man living be justified"; and he must entirely despair of his +works, believing that they cannot be good except through this +faith, which looks for no judgment, but only for pure grace, +favor, kindness and mercy, like David, Psalm xxvi: "Thy loving +kindness is ever before mine eyes, and I have trusted in Thy +truth"; Psalm iv: "The light of Thy countenance is lift up upon +us (that is, the knowledge of Thy grace through faith), and +thereby hast Thou put gladness in my heart"; for as faith trusts, +so it receives. + +See, thus are works forgiven, are without guilt and are good, not +by their own nature, but by the mercy and grace of God because +of the faith which trusts on the mercy of God. Therefore we must +fear because of the works, but comfort ourselves because of the +grace of God, as it is written, Psalm cxlvii: "The Lord taketh +pleasure in them that I fear Him, in those that hope in His +mercy." So we pray with perfect confidence: "Our Father," and yet +petition: "Forgive us our trespasses"; we are children and yet +sinners; are acceptable and yet do not do enough; and all this +is the work of faith, firmly grounded in God's grace. + +XVII. But if you ask, where the faith and the confidence can be +found and whence they come, this it is certainly most necessary +to know. First: Without doubt faith does not come from your works +or merit, but alone from Jesus Christ, and is freely promised and +given; as St. Paul writes, Romans v: "God commendeth His love to +us as exceeding sweet and kindly, in that, while we were yet +sinners, Christ died for us"; as if he said: "Ought not this give +us a strong unconquerable confidence, that before we prayed or +cared for it, yes, while we still continually walked in sins, +Christ dies for our sin?" St. Paul concludes: "If while we were +yet sinners Christ died for us, how much more then, being +justified by His blood, shall we be saved from wrath through Him; +and if, when we were enemies, we were reconciled to God by the +death of His Son, much more, being reconciled, shall we be saved +by His life." + +Lo! thus must thou form Christ within thyself and see how in Him +God holds before thee and offers thee His mercy without any +previous merits of thine own, and from such a view of His grace +must thou draw faith and confidence of the forgiveness of all thy +sins. Faith, therefore, does not begin with works, neither do +they create it, but it must spring up and flow from the blood, +wounds and death of Christ. If thou see in these that God is so +kindly affectioned toward thee that He gives even His Son for +thee, then thy heart also must in its turn grow sweet and kindly +affectioned toward God, and so thy confidence must grow out of +pure good-will and love -- God's love toward thee and thine +toward God. We never read that the Holy Spirit was given to any +one when he did works, but always when men have heard the Gospel +of Christ and the mercy of God. From this same Word and from no +other source must faith still come, even in our day and always. +For Christ is the rock out of which men suck oil and honey, as +Moses says, Deuteronomy xxxii. + +XVIII. So far we have treated of the first work and of the First +Commandment, but very briefly, plainly and hastily, for very much +might be said of it. We will now trace the works farther through +the following Commandments. + +The second work, next to faith, is the work of the Second +Commandment, that we shall honor God's Name and not take it in +vain. This, like all the other works, cannot be done without +faith; and if it is done without faith, it is all sham and show. +After faith we can do no greater work than to praise, preach, +sing and in every way exalt and magnify God's glory, honor and +Name. + +And although I have said above, and it is true, that there is no +difference in works where faith is and does the work, yet this +is true only when they are compared with faith and its works. +Measured by one another there is a difference, and one is higher +than the other. Just as in the body the members do not differ +when compared with health, and health works in the one as much +as in the other; yet the works of the members are different, and +one is higher, nobler, more useful than the other; so, here also, +to praise God's glory and Name is better than the works of the +other Commandments which follow; and yet it must be done in the +same faith as all the others. + +But I know well that this work is lightly esteemed, and has +indeed become unknown. Therefore we must examine it further, and +will say no more about the necessity of doing it in the faith and +confidence that it pleases God. Indeed there is no work in which +confidence and faith are so much experienced and felt as in +honoring God's Name; and it greatly helps to strengthen and +increase faith, although all works also help to do this, as St. +Peter says, II. Peter i: "Wherefore the rather, brethren, give +diligence through good works to make your calling and election +sure." + +XIX. The First Commandment forbids us to have other gods, and +thereby commands that we have a God, the true God, by a firm +faith, trust, confidence, hope and love, which are the only works +whereby a man can have, honor and keep a God; for by no other +work can one find or lose God except by faith or unbelief, by +trusting or doubting; of the other works none reaches quite to +God. So also in the Second Commandment we are forbidden to use +His Name in vain. Yet this is not to be enough, but we are +thereby also commanded to honor, call upon, glorify, preach and +praise His Name. And indeed it is impossible that God's Name +should not be dishonored where it is not rightly honored. For +although it be honored with the lips, bending of the knees, +kissing and other postures, if this is not done in the heart by +faith, in confident trust in God's grace, it is nothing else than +an evidence and badge of hypocrisy. + +See now, how many kinds of good works a man can do under this +Commandment at all times and never be without the good works of +this Commandment, if he will; so that he truly need not make a +long pilgrimage or seek holy places. For, tell me, what moment +can pass in which we do not without ceasing receive God's +blessings, or, on the other hand, suffer adversity? But what else +are God's blessings and adversities than a constant urging and +stirring up to praise, honor, and bless God, and to call upon His +Name? Now if you had nothing else at all to do, would you not +have enough to do with this Commandment alone, that you without +ceasing bless, sing, praise and honor God's Name? And for what +other purpose have tongue, voice, language and mouth been +created? As Psalm li. says: "Lord, open Thou my lips, and my +mouth shall show forth Thy praise." Again: "My tongue shall sing +aloud of Thy mercy." + +What work is there in heaven except that of this Second +Commandment? As it is written in Psalm Ixxxiv: "Blessed are they +that dwell in Thy house: they will be for ever praising Thee." +So also David says in Psalm xxxiv: "God's praise shall be +continually in my mouth." And St. Paul, I. Corinthians x: +"Whether therefore ye eat or drink, or whatsoever ye do, do all +to the glory of God." Also Colossians iii: "Whatsoever ye do in +word or deed, do all in the Name of the Lord Jesus, giving thanks +to God and the Father." If we were to observe this work, we would +have a heaven here on earth and always have enough to do, as have +the saints in heaven. + +XX. On this is based the wonderful and righteous judgment of God, +that at times a poor man, in whom no one can see many great +works, in the privacy of his home joyfully praises God when he +fares well, or with entire confidence calls upon Him when he +fares ill, and thereby does a greater and more acceptable work +than another, who fasts much, prays much, endows churches, makes +pilgrimages, and burdens himself with great deeds in this place +and in that. Such a fool opens wide his mouth, looks for great +works to do, and is so blinded that he does not at all notice +this greatest work, and praising God is in his eyes a very small +matter compared with the great idea he has formed of the works +of his own devising, in which he perhaps praises himself more +than God, or takes more pleasure in them than he does in God; and +thus with his good works he storms against the Second Commandment +and its works. Of all this we have an illustration in the case +of the Pharisee and the Publican in the Gospel. For the sinner +calls upon God in his sins, and praises Him, and so has hit upon +the two highest Commandments, faith and God's honor. The +hypocrite misses both and struts about with other good works by +which he praises himself and not God, and puts his trust in +himself more than in God. Therefore he is justly rejected and the +other chosen. + +The reason of all this is that the higher and better the works +are, the less show they make; and that every one thinks they are +easy, because it is evident that no one pretends to praise God's +Name and honor so much as the very men who never do it and with +their show of doing it, while the heart is without faith, cause +the precious work to be despised. So that the Apostle St. Paul +dare say boldly, Romans ii, that they blaspheme God's Name who +make their boast of God's Law. For to name the Name of God and +to write His honor on paper and on the walls is an easy matter; +but genuinely to praise and bless Him in His good deeds and +confidently to call upon Him in all adversities, these are truly +the most rare, highest works, next to faith, so that if we were +to see how few of them there are in Christendom, we might despair +for very sorrow. And yet there is a constant increase of high, +pretty, shining works of men's devising, or of works which look +like these true works, but at bottom are all without faith and +without faithfulness; in short, there is nothing good back of +them. Thus also Isaiah xlviii. rebukes the people of Israel: +"Hear ye this, ye which are called by the name of Israel, which +swear by the Name of the Lord, and make mention of the God of +Israel neither in truth, nor in righteousness"; that is, they did +it not in the true faith and confidence, which is the real truth +and righteousness, but trusted in themselves, their works and +powers, and yet called upon God's Name and praised Him, two +things which do not fit together. + +XXI. The first work of this Commandment then is, to praise God +in all His benefits, which are innumerable, so that such praise +and thanksgiving ought also of right never to cease or end. For +who can praise Him perfectly for the gift of natural life, not +to mention all other temporal and eternal blessings? And so +through this one part of the Commandment man is overwhelmed with +good and precious works; if he do these in true faith, he has +indeed not lived in vain. And in this matter none sin so much as +the most resplendent saints, who are pleased with themselves and +like to praise themselves or to hear themselves praised, honored +and glorified before men. + +Therefore the second work of this Commandment is, to be on one's +guard, to flee from and to avoid all temporal honor and praise, +and never to seek a name for oneself, or fame and a great +reputation, that every one sing of him and tell of him; which is +an exceedingly dangerous sin, and yet the most common of all, +and, alas! little regarded. Every one wants to be of importance +and not to be the least, however small he may be; so deeply is +nature sunk in the evil of its own conceit and in its +self-confidence contrary to these two first Commandments. + +Now the world regards this terrible vice as the highest virtue, +and this makes it exceedingly dangerous for those who do not +understand and have not had experience of God's Commandments and +the histories of the Holy Scriptures, to read or hear the heathen +books and histories. For all heathen books are poisoned through +and through with this striving after praise and honor; in them +men are taught by blind reason that they were not nor could be +men of power and worth, who are not moved by praise and honor; +but those are counted the best, who disregard body and life, +friend and property and everything in the effort to win praise +and honor. All the holy Fathers have complained of this vice and +with one mind conclude that it is the very last vice to be +overcome. St. Augustine says: "All other vices are practised in +evil works; only honor and self-satisfaction are practised in and +by means of good works." + +Therefore if a man had nothing else to do except this second work +of this Commandment, he would yet have to work all his life-time +in order to fight this vice and drive it out, so common, so +subtile, so quick and insidious is it. Now we all pass by this +good work and exercise ourselves in many other lesser good works, +nay, through other good works we overthrow this and forget it +entirely. So the holy Name of God, which alone should be honored, +is taken in vain and dishonored through our own cursed name, +self-approval and honor-seeking. And this sin is more grievous +before God than murder and adultery; but its wickedness is not +so clearly seen as that of murder, because of its subtilty, for +it is not accomplished in the coarse flesh, but in the spirit. + +XXII. Some think it is good for young people that they be enticed +by reputation and honor, and again by shame of and dishonor, and +so be induced to do good. For there are many who do the good and +leave the evil undone out of fear of shame and love of honor, and +so do what they would otherwise by no means do or leave undone. +These I leave to their opinion. But at present we are seeking how +true good works are to be done, and they who are inclined to do +them surely do not need to be driven by the fear of shame and the +love of honor; they have, and are to have a higher and far nobler +incentive, namely, God's commandment, God's fear, God's approval, +and their faith and love toward God. They who have not, or regard +not this motive, and let shame and honor drive them, these also +have their reward, as the Lord says, Matthew vi; and as the +motive, so is also the work and the reward: none of them is good, +except only in the eyes of the world. + +Now I hold that a young person could be more easily trained and +incited by God's fear and commandments than by any other means. +Yet where these do not help, we must endure that they do the good +and leave the evil for the sake of shame and of honor, just as +we must also endure wicked men or the imperfect, of whom we spoke +above; nor can we do more than tell them that their works are not +satisfactory and right before God, and so leave them until they +learn to do right for the sake of God's commandments also. Just +as young children are induced to pray, fast, learn, etc., by +gifts and promises of the parents, even though it would not be +good to treat them so all their lives, so that they never learn +to do good in the fear of God: far worse, if they become +accustomed to do good for the sake of praise and honor. + +XXIII. But this is true, that we must none the less have a good +name and honor, and every one ought so to live that nothing evil +can be said of him, and that he give offence to no one, as St. +Paul says, Romans xii: "We are to be zealous to do good, not only +before God, but also before all men." And II. Corinthians iv: "We +walk so honestly that no man knows anything against us." But +there must be great diligence and care, lest such honor and good +name puff up the heart, and the heart find pleasure in them. Here +the saying of Solomon holds: "As the fire in the furnace proveth +the gold, so man is proved by the mouth of him that praises him." +Few and most spiritual men must they be, who, when honored and +praised, remain indifferent and unchanged, so that they do not +care for it, nor feel pride and pleasure in it, but remain +entirely free, ascribe all their honor and fame to God, offering +it to Him alone, and using it only to the glory of God, to the +edification of their neighbors, and in no way to their own +benefit or advantage; so that a man trust not in his own honor, +nor exalt himself above the most incapable, despised man on +earth, but acknowledge himself a servant of God, Who has given +him the honor in order that with it he may serve God and his +neighbor, just as if He had commanded him to distribute some +gulden to the poor for His sake. So He says, Matthew v: "Your +light shall shine before men, so that they may see your good +works and glorify your Father Who is in heaven." He does not say, +"they shall praise you," but "your works shall only serve them +to edification, that through them they may praise God in you and +in themselves." This is the correct use of God's Name and honor, +when God is thereby praised through the edification of others. +And if men want to praise us and not God in us, we are not to +endure it, but with all our powers forbid it and flee from it as +from the most grievous sin and robbery of divine honor. + +XXIV. Hence it comes that God frequently permits a man to fall +into or remain in grievous sin, in order that he may be put to +shame in his own eyes and in the eyes of all men, who otherwise +could not have kept himself from this great vice of vain honor +and fame, if he had remained constant in his great gifts and +virtues; so God must ward off this sin by means of other grievous +sins, that His Name alone may be honored; and thus one sin +becomes the other's medicine, because of our perverse wickedness, +which not only does the evil, but also misuses all that is good. + +Now see how much a man has to do, if he would do good works, +which always are at hand in great number, and with which he is +surrounded on all sides; but, alas! because of his blindness, he +passes them by and seeks and runs after others of his own +devising and pleasure, against which no man can sufficiently +speak and no man can sufficiently guard. With this all the +prophets had to contend, and for this reason they were all slain, +only because they rejected such self-devised works and preached +only God's commandments, as one of them says, Jeremiah vii: "Thus +saith the God of Israel unto you: Take your burnt offerings unto +all your sacrifices and eat your burnt-offerings and your flesh +yourselves; for concerning these things I have commanded you +nothing, but this thing commanded I you: Obey My voice (that is, +not what seems right and good to you, but what I bid you), and +walk in the way that I have commanded you." And Deuteronomy xii: +"Thou shalt not do whatsoever is right in thine own eyes, but +what thy God has commanded thee." + +These and numberless like passages of Scripture are spoken to +tear man not only from sins, but also from the works which seem +to men to be good and right, and to turn men, with a single mind, +to the simple meaning of God's commandment only, that they shall +diligently observe this only and always, as it is written, Exodus +xiii: "These commandments shall be for a sign unto thee upon +thine hand, and for a memorial between thine eyes." And Psalm i: +"A godly man meditates in God's Law day and night." For we have +more than enough and too much to do, if we are to satisfy only +God's commandments. He has given us such commandments that if we +understand them aright, we dare not for a moment be idle, and +might easily forget all other works. But the evil spirit, who +never rests, when he cannot lead us to the left into evil works, +fights on our right through self-devised works that seem good, +but against which God has commanded, Deuteronomy xxviii, and +Joshua xxiii, "Ye shall not go aside from My commandments to the +right hand or to the left." + +XXV. The third work of this Commandment is to call upon God's +Name in every need. For this God regards as keeping His Name holy +and greatly honoring it, if we name and call upon it in adversity +and need. And this is really why He sends us so much trouble, +suffering, adversity and even death, and lets us live in many +wicked, sinful affections, that He may thereby urge man and give +him much reason to run to Him, to cry aloud to Him, to call upon +His holy Name, and thus to fulfil this work of the Second +Commandment, as He says in Psalm 1: "Call upon Me in the day of +trouble; I will deliver thee, and thou shalt glorify Me; for I +desire the sacrifice of praise." And this is the way whereby thou +canst come unto salvation; for through such works man perceives +and learns what God's Name is, how powerful it is to help all who +call upon it; and whereby confidence and faith grow mightily, and +these are the fulfilling of the first and highest Commandment. +This is the experience of David, Psalm liv: "Thou hast delivered +me out of all trouble, therefore will I praise Thy Name and +confess that it is lovely and sweet." And Psalm xci says, +"Because he hath set his hope upon Me, therefore will I deliver +him: I will help him, because he hath known My Name." + +Lo! what man is there on earth, who would not all his life long +have enough to do with this work? For who lives an hour without +trials? I will not mention the trials of adversity, which are +innumerable. For this is the most dangerous trial of all, when +there is no trial and every thing is and goes well; for then a +man is tempted to forget God, to become too bold and to misuse +the times of prosperity. Yea, here he has ten times more need to +call upon God's Name than when in adversity. Since it is written, +Psalm xci, "A thousand shall fall on the left hand and ten +thousand on the right hand." + +So too we see in broad day, in all men's daily experience, that +more heinous sins and vice occur when there is peace, when all +things are cheap and there are good times, than when war, +pestilence, sicknesses and all manner of misfortune burden us; +so that Moses also fears for his people, lest they forsake God's +commandment for no other reason than because they are too full, +too well provided for and have too much peace, as he says, +Deuteronomy xxxii "My people is waxed rich, full and fat; +therefore has it forsaken its God." Wherefore also God let many +of its enemies remain and would not drive them out, in order that +they should not have peace and must exercise themselves in the +keeping of God's commandments, as it is written, Judges iii. So +He deals with us also, when He sends us all kinds of misfortune: +so exceedingly careful is He of us, that He may teach us and +drive us to honor and call upon His Name, to gain confidence and +faith toward Him, and so to fulfil the first two Commandments. + +XXVI. Here foolish men run into danger, and especially the +work-righteous saints, and those who want to be more than others; +they teach men to make the sign of the cross; one arms himself +with letters, another runs to the fortunetellers; one seeks this, +another that, if only they may thereby escape misfortune and be +secure. It is beyond telling what a devilish allurement attaches +to this trifling with sorcery, conjuring and superstition, all +of which is done only that men may not need God's Name and put +no trust in it. Here great dishonor is done the Name of God and +the first two Commandments, in that men look to the devil, men +or creatures for that which should be sought and found in God +alone, through naught but a pure faith and confidence, and a +cheerful meditation of and calling upon His holy Name. + +Now examine this closely for yourself and see whether this is not +a gross, mad perversion: the devil, men and creatures they must +believe, and trust to them for the best; without such faith and +confidence nothing holds or helps. How shall the good and +faithful God reward us for not believing and trusting Him as much +or more than man and the devil, although He not only promises +help and sure assistance, but also commands us confidently to +look for it, and gives and urges all manner of reasons why we +should place such faith and confidence in Him? Is it not +lamentable and pitiable that the devil or man, who commands +nothing and does not urge, but only promises, is set above God, +Who promises, urges and commands; and that more is thought of +them than of God Himself? We ought truly to be ashamed of +ourselves and learn from the example of those who trust the devil +or men. For if the devil, who is a wicked, lying spirit, keeps +faith with all those who ally themselves with him, how much more +will not the most gracious, all-truthful God keep faith, if a man +trusts Him? Nay, is it not rather He alone Who will keep faith? +A rich man trusts and relies upon his money and possessions, and +they help him; and we are not willing to trust and rely upon the +living God, that He is willing and able to help us? We say: Gold +makes bold; and it is true, as Baruch iii. says, "Gold is a thing +wherein men trust." But far greater is the courage which the +highest eternal Good gives, wherein trust, not men, but only +God's children. + +XXVII. Even if none of these adversities constrain us to call +upon God's Name and to trust Him, yet were sin alone more than +sufficient to train and to urge us on in this work. For sin has +hemmed us in with three strong, mighty armies. The first is our +own flesh, the second the world, the third the evil spirit, by +which three we are without ceasing oppressed and troubled; +whereby God gives us occasion to do good works without ceasing, +namely, to fight with these enemies and sins. The flesh seeks +pleasure and peace, the world seeks riches, favor, power and +honor, the evil spirit seeks pride, glory, that a man be well +thought of, and other men be despised. + +And these three are all so powerful that each one of them is +alone sufficient to fight a man, and yet there is no way we can +overcome them, except only by calling upon the holy Name of God +in a firm faith, as Solomon says, Proverbs xviii: "The Name of +the Lord is a strong tower; the righteous runneth into it, and +is set aloft." And David, Psalm cxvi: "I will drink the cup of +salvation, and call upon the Name of the Lord." Again, Psalm +xviii: "I will call upon the Lord with praise: so shall I be +saved from all mine enemies." These works and the power of God's +Name have become unknown to us, because we are not accustomed to +it, and have never seriously fought with sins, and have not +needed His Name, because we are trained only in our self devised +works, which we were able to do with our own powers. + +XXVIII. Further works of this Commandment are: that we shall not +swear, curse, lie, deceive and conjure with the holy Name of God, +and otherwise misuse it; which are very simple matters and well +known to every one, being the sins which have been almost +exclusively preached and proclaimed under this Commandment. These +also include, that we shall prevent others from making sinful use +of God's Name by lying, swearing, deceiving, cursing, conjuring, +and otherwise. Herein again much occasion is given for doing good +and warding off evil. + +But the greatest and most difficult work of this Commandment is +to protect the holy Name of God against all who misuse it in a +spiritual manner, and to proclaim it to all men. For it is not +enough that I, for myself and in myself, praise and call upon +God's Name in prosperity and adversity. I must step forth and for +the sake of God's honor and Name bring upon myself the enmity of +all men, as Christ said to His disciples: "Ye shall be hated of +all men for My Name's sake." Here we must provoke to anger +father, mother, and the best of friends. Here we must strive +against spiritual and temporal powers, and be accused of +disobedience. Here we must stir up against us the rich, learned, +holy, and all that is of repute in the world. And although this +is especially the duty of those who are commanded to preach God's +Word, yet every Christian is also obligated to do so when time +and place demand. For we must for the holy Name of God risk and +give up all that we have and can do, and show by our deeds that +we love God and His Name, His honor and His praise above all +things, and trust Him above all things, and expect good from Him; +thereby confessing that we regard Him as the highest good, for +the sake of which we let go and give up all other goods. + +XXIX. Here we must first of all resist all wrong, where truth or +righteousness suffers violence or need, and dare make no +distinction of persons, as some do, who fight most actively and +busily against the wrong which is done to the rich, the powerful, +and their own friends; but when it is done to the poor, or the +despised or their own enemy, they are quiet and patient. These +see the Name and the honor of God not as it is, but through a +painted glass, and measure truth or righteousness according to +the persons, and do not consider their deceiving eye, which looks +more on the person than on the thing. These are hypocrites within +and have only the appearance of defending the truth. For they +well know that there is no danger when one helps the rich, the +powerful, the learned and one's own friends, and can in turn +enjoy their protection and be honored by them. + +Thus it is very easy to fight against the wrong which is done to +popes, kings, princes, bishops and other big-wigs. Here each +wants to be the most pious, where there is no great need. O how +sly is here the deceitful Adam with his demand; how finely does +he cover his greed of profit with the name of truth and +righteousness and God's honor! But when something happens to a +poor and insignificant man, there the deceitful eye does not find +much profit, but cannot help seeing the disfavor of the powerful; +therefore he lets the poor man remain unhelped. And who could +tell the extent of this vice in Christendom? God says in the +lxxxii. Psalm, "How long will ye judge unjustly, and accept the +persons of the wicked? Judge the matter of the poor and +fatherless, demand justice for the poor and needy; deliver the +poor and rid the forsaken out of the hand of the wicked." But it +is not done, and therefore the text continues: "They know not, +neither will they understand; they walk on in darkness"; that is, +the truth they do not see, but they stop at the reputation of the +great, however unrighteous they are; and do not consider the +poor, however righteous they are. + +XXX. See, here would be many good works. For the greater portion +of the powerful, rich and friends do injustice and oppress the +poor, the lowly, and their own opponents; and the greater the +men, the worse the deeds; and where we cannot by force prevent +it and help the truth, we should at least confess it, and do what +we can with words, not take the part of the unrighteous, not +approve them, but speak the truth boldly. + +What would it help a man if he did all manner of good, made +pilgrimages to Rome and to all holy places, acquired all +indulgences, built all churches and endowed houses, if he were +found guilty of sin against the Name and honor of God, not +speaking of them and neglecting them, and regarding his +possessions, honor, favor and friends more than the truth (which +is God's Name and honor)? Or who is he, before whose door and +into whose house such good works do not daily come, so that he +would have no need to travel far or to ask after good works? And +if we consider the life of men, how in every place men act so +very rashly and lightly in this respect, we must cry out with the +prophet, Omnis homo mendax, "All men are liars, lie and deceive"; +for the real good works they neglect, and adorn and paint +themselves with the most insignificant, and want to be pious, to +mount to heaven in peaceful security. + +But if you should say: "Why does not God do it alone and Himself, +since He can and knows how to help each one?" Yes, He can do it; +but He does not want to do it alone; He wants us to work with +Him, and does us the honor to want to work His work with us and +through us. And if we are not willing to accept such honor, He +will, after all, perform the work alone, and help the poor; and +those who were unwilling to help Him and have despised the great +honor of doing His work, He will condemn with the unrighteous, +because they have made common cause with the unrighteous. Just +as He alone is blessed, but He wants to do us the honor and not +be alone in His blessedness, but have us to be blessed with Him. +And if He were to do it alone, His Commandments would be given +us in vain, because no one would have occasion to exercise +himself in the great works of these Commandments, and no one +would test himself to see whether he regards God and His Name as +the highest good, and for His sake risks everything. + +XXXI. It also belongs to this work to resist all false, +seductive, erroneous, heretical doctrines, every misuse of +spiritual power. Now this is much higher, for these use the holy +Name of God itself to fight against the Name of God. For this +reason it seems a great thing and a dangerous to resist them, +because they assert that he who resists them resists God and all +His saints, in whose place they sit and whose power they use, +saying that Christ said of them, "He that heareth you, heareth +Me, and he that despiseth you, despiseth Me." On which words they +lean heavily, become insolent and bold to say, to do, and to +leave undone what they please; put to the ban, accurse, rob, +murder, and practise all their wickedness, in whatever way they +please and can invent, without any hindrance. + +Now Christ did not mean that we should listen to them in +everything they might say and do, but only then when they present +to us His Word, the Gospel, not their word, His work, and not +their work. How else could we know whether their lies and sins +were to be avoided? There must be some rule, to what extent we +are to hear and to follow them, and this rule cannot be given by +them, but must be established by God over them, that it may serve +us as a guide, as we shall hear in the Fourth Commandment. + +It must be, indeed, that even in the spiritual estate the greater +part preach false doctrine and misuse spiritual power, so that +thus occasion may be given us to do the works of this +Commandment, and that we be tried, to see what we are willing to +do and to leave undone against such blasphemers for the sake of +God's honor. + +Oh, if we were God-fearing in this matter, how often would the +knaves of officiales have to decree their papal and episcopal ban +in vain! How weak the Roman thunderbolts would become! How often +would many a one have to hold his tongue, to whom the world must +now give ear! How few preachers would be found in Christendom! +But it has gotten the upper hand: whatever they assert and in +whatever way, that must be right. Here no one fights for God's +Name and honor, and I hold that no greater or more frequent sin +is done in external works than under this head. It is a matter +so high that few understand it, and, besides, adorned with God's +Name and power, dangerous to touch. But the prophets of old were +masters in this; also the apostles, especially St. Paul, who did +not allow it to trouble them whether the highest or the lowest +priest had said it, or had done it in God's Name or in his own. +They looked on the works and words, and held them up to God's +Commandment, no matter whether big John or little Nick said it, +or whether they had done it in God's Name or in man's. And for +this they had to die, and of such dying there would be much more +to say in our time, for things are much worse now. But Christ and +St. Peter and Paul must cover all this with their holy names, so +that no more infamous cover for infamy has been found on earth +than the most holy and most blessed Name of Jesus Christ! + +One might shudder to be alive, simply because of the misuse and +blasphemy of the holy Name of God; through which, if it shall +last much longer, we will, as I fear, openly worship the devil +as a god; so completely do the spiritual authorities and the +learned lack all understanding in these things. It is high time +that we pray God earnestly that He hallow His Name. But it will +cost blood, and they who enjoy the inheritance of the holy +martyrs and are won with their blood, must again make martyrs. +Of this more another time. + +I. We have now seen how many good works there are in the Second +Commandment, which however are not good in themselves, unless +they are done in faith and in the assurance of divine favor; and +how much we must do, if we take heed to this Commandment alone, +and how we, alas! busy ourselves much with other works, which +have no agreement at all with it. Now follows the Third +Commandment: "Thou shalt hallow the day of rest." In the First +Commandment is prescribed our heart's attitude toward God in +thoughts, in the Second, that of our mouth in words, in this +Third is prescribed our attitude toward God in works; and it is +the first and right table of Moses, on which these three +Commandments are written, and they govern man on the right side, +namely, in the things which concern God, and in which God has to +do with man and man with God, without the mediation of any +creature. + +The first works of this Commandment are plain and outward, which +we commonly call worship, such as going to mass, praying, and +hearing a sermon on holy days. So understood there are very few +works in this Commandment; and these, if they are not done in +assurance of and with faith in God's favor, are nothing, as was +said above. Hence it would also be a good thing if there were +fewer saint's days, since in our times the works done on them are +for the greater part worse than those of the work days, what with +loafing, gluttony, and drunkenness, gambling and other evil +deeds; and then, the mass and the sermon are listened to without +edification, the prayer is spoken without faith. It almost +happens that men think it is sufficient that we look on at the +mass with our eyes, hear the preaching with our ears, and say the +prayers with our mouths. It is all so formal and superficial! We +do not think that we might receive something out of the mass into +our hearts, learn and remember something out of the preaching, +seek, desire and expect something in our prayer. Although in this +matter the bishops and priests, or they to whom the work of +preaching is entrusted, are most at fault, because they do not +preach the Gospel, and do not teach the people how they ought to +look on at mass, hear preaching and pray. Therefore, we will +briefly explain these three works. + +II. In the mass it is necessary that we attend with our a hearts +also; and we do attend, when we exercise faith in our hearts. +Here we must repeat the words of Christ, when He institutes the +mass and says, "Take and eat, this is My Body, which is given for +you"; in like manner over the cup, "Take and drink ye all of it: +this is a new, everlasting Testament in My Blood, which is shed +for you and for many for the remission of sins. This shall ye do, +as oft as ye do it, in remembrance of Me." In these words Christ +has made for Himself a memorial or anniversary, to be daily +observed in all Christendom, and has added to it a glorious, +rich, great testament, in which no interest, money or temporal +possessions are bequeathed and distributed, but the forgiveness +of all sins, grace and mercy unto eternal life, that all who come +to this memorial shall have the same testament; and then He died, +whereby this testament has become permanent and irrevocable. In +proof and evidence of which, instead of letter and seal, He has +left with us His own Body and Blood under the bread and wine. + +Here there is need that a man practise the first works of this +Commandment right well, that he doubt not that what Christ has +said is true, and consider the testament sure, so that he make +not Christ a liar. For if you are present at mass and do not +consider nor believe that here Christ through His testament has +bequeathed and given you forgiveness of all your sins, what else +is it, than as if you said: "I do not know or do not believe that +it is true that forgiveness of my sins is here bequeathed and +given me"? Oh, how many masses there are in the world at present! +but how few who hear them with such faith and benefit! Most +grievously is God provoked to anger thereby. For this reason also +no one shall or can reap any benefit from the mass except he be +in trouble of soul and long for divine mercy, and desire to be +rid of his sins; or, if he have an evil intention, he must be +changed during the mass, and come to have a desire for this +testament. For this reason in olden times no open sinner was +allowed to be present at the mass. + +When this faith is rightly present, the heart must be made joyful +by the testament, and grow warm and melt in God's love. Then will +follow praise and thanksgiving with a pure heart, from which the +mass is called in Greek Eucharistia, that is, "thanksgiving," +because we praise and thank God for this comforting, rich, +blessed testament, just as he gives thanks, praises and is +joyful, to whom a good friend has presented a thousand and more +gulden. Although Christ often fares like those who make several +persons rich by their testament, and these persons never think +of them, nor praise or thank them. So our masses at present are +merely celebrated, without our knowing why or wherefore, and +consequently we neither give thanks nor love nor praise, remain +parched and hard, and have enough with our little prayer. Of this +more another time. + +III. The sermon ought to be nothing else than the proclamation +of this testament. But who can hear it if no one preaches it? +Now, they who ought to preach it, themselves do not know it. This +is why the sermons ramble off into other unprofitable stories, +and thus Christ is forgotten, while we fare like the man in II. +Kings vii: we see our riches but do not enjoy them. Of which the +Preacher also says, "This is a great evil, when God giveth a man +riches, and giveth him not power to enjoy them." So we look on +at unnumbered masses and do not know whether the mass be a +testament, or what it be, just as if it were any other common +good work by itself. O God, how exceeding blind we are! But where +this is rightly preached, it is necessary that it be diligently +heard, grasped, retained, often thought of, and that the faith +be thus strengthened against all the temptation of sin, whether +past, or present, or to come. + +Lo! this is the only ceremony or practice which Christ has +instituted, in which His Christians shall assemble, exercise +themselves and keep it with one accord; and this He did not make +to be a mere work like other ceremonies, but placed into it a +rich, exceeding great treasure, to be offered and bestowed upon +all who believe on it. + +This preaching should induce sinners to grieve over their sins, +and should kindle in them a longing for the treasure. It must, +therefore, be a grievous sin not to hear the Gospel, and to +despise such a treasure and so rich a feast to which we are +bidden; but a much greater sin not to preach the Gospel, and to +let so many people who would gladly hear it perish, since Christ +has so strictly commanded that the Gospel and this testament be +preached, that He does not wish even the mass to be celebrated, +unless the Gospel be preached, as He says: "As oft as ye do this, +remember me"; that is, as St. Paul says, "Ye shall preach of His +death." For this reason it is dreadful and horrible in our times +to be a bishop, pastor and preacher; for no one any longer knows +this testament, to say nothing of their preaching it, although +this is their highest and only duty and obligation. How heavily +must they give account for so many souls who must perish because +of this lack in preaching. + +IV. We should pray, not as the custom is, counting many pages or +beads, but fixing our mind upon some pressing need, desire it +with all earnestness, and exercise faith and confidence toward +God in the matter, in such wise that we do not doubt that we +shall be heard. So St. Bernard instructs his brethren and says: +"Dear brethren, you shall by no means despise your prayer, as if +it were in vain, for I tell you of a truth that, before you have +uttered the words, the prayer is already recorded in heaven; and +you shall confidently expect from God one of two things: either +that your prayer will be granted, or that, if it will not be +granted, the granting of it would not be good for you." + +Prayer is, therefore, a special exercise of faith, and faith +makes the prayer so acceptable that either it will surely be +granted, or something better than we ask will be given in its +stead. So also says St. James: "Let him who asketh of God not +waver in faith; for if he wavers, let not that man think that he +shall receive any thing of the Lord." This is a clear statement, +which says directly: he who does not trust, receives nothing, +neither that which he asks, nor anything better. + +And to call forth such faith, Christ Himself has said, Mark xi: +"Therefore I say unto you, What things soever ye desire, when ye +pray, believe that ye receive them, and ye shall surely have +them." And Luke xi: "Ask, and it shall be given you; seek, and +ye shall find; knock, and it shall be opened unto you; for every +one that asketh receiveth; and he that seeketh findeth; and to +him that knocketh it shall be opened. Or what father is there of +you, who, if his son shall ask bread, will he give him a stone? +or if he ask a fish, will he give him a serpent? or if he ask an +egg, will he give him a scorpion? But if you know how to give +good gifts to your children, and you yourselves are not naturally +good, how much more shall your Father which is in heaven give a +good spirit to all them that ask Him!" + +V. Who is so hard and stone-like, that such mighty words ought +not to move him to pray with all confidence! joyfully and gladly? +But how many prayers must be reformed, if we are to pray aright +according to these words! Now, indeed, all churches and monastic +houses are full of praying and singing, but how does it happen +that so little improvement and benefit result from it, and things +daily grow worse? The reason is none other than that which St. +James indicates when he says: "You ask much and receive not, +because ye ask amiss." For where this faith and confidence is not +in the prayer, the prayer is dead, and nothing more than a +grievous labor and work. If anything is given for it, it is none +the less only temporal benefit without any blessing and help for +the soul; nay, to the great injury and blinding of souls, so that +they go their way, babbling much with their mouths, regardless +of whether they receive, or desire, or trust; and in this +unbelief, the state of mind most opposed to the exercise of faith +and to the nature of prayer, they remain hardened. + +From this it follows that one who prays aright never doubts that +his prayer is surely acceptable and heard, although the very +thing for which he prays be not given him. For we are to lay our +need before God in prayer, but not prescribe to Him a measure, +manner, time or place; but if He wills to give it to us better +or in another way than we think, we are to leave it to Him; for +frequently we do not know what we pray, as St. Paul says, Romans +viii; and God works and gives above all that we understand, as +he says, Ephesians iii, so that there be no doubt that the prayer +is acceptable and heard, and we yet leave to God the time, place, +measure and limit; He will surely do what is right. They are the +true worshipers, who worship God in spirit and in truth. For they +who believe not that they will be heard, sin upon the left hand +against this Commandment, and go far astray with their unbelief. +But they who set a limit for Him, sin upon the other side, and +come too close with their tempting of God. So He has forbidden +both, that we should err from His Commandment neither to the left +nor to the right, that is, neither with unbelief nor with +tempting, but with simple faith remain on the straight road, +trusting Him, and yet setting Him no bounds. + +VI. Thus we see that this Commandment, like the Second, is to be +nothing else than a doing and keeping of the First Commandment, +that is, of faith, trust, confidence, hope and love to God, so +that in all the Commandments the First may be the captain, and +faith the chief work and the life of all other works, without +which, as was said, they cannot be good. + +But if you say: "What if I cannot believe that my prayer is heard +and accepted?" I answer: For this very reason faith, prayer and +all other good works are commanded, that you shall know what you +can and what you cannot do. And when you find that you cannot so +believe and do, then you are humbly to confess it to God, and so +begin with a weak spark of faith and daily strengthen it more and +more by exercising it in all your living and doing. For as +touching infirmity of faith (that is, of the First and highest +Commandment), there is no one on earth who does not have his good +share of it. For even the holy Apostles in the Gospel, and +especially St. Peter, were weak in faith, so that they also +prayed Christ and said: "Lord, increase our faith "; and He very +frequently rebukes them because they have so little faith. + +Therefore you shall not despair, nor give up, even if you find +that you do not believe as firmly as you ought and wish, in your +prayer or in other works. Nay, you shall thank God with all your +heart that He thus reveals to you your weakness, through which +He daily teaches and admonishes you how much you need to exercise +yourself and daily strengthen yourself in faith. For how many do +you see who habitually pray, sing, read, work and seem to be +great saints, and yet never get so far as to know where they +stand in respect of the chief work, faith; and so in their +blindness they lead astray themselves and others; think they are +very well off, and so unknowingly build on the sand of their +works without any faith, not on God's mercy and promise through +a firm, pure faith. + +Therefore, however long we live, we shall always have our hands +full to remain, with all our works and sufferings, pupils of the +First Commandment and of faith, and not to cease to learn. No one +knows what a great thing it is to trust God alone, except he who +attempts it with his works. + +VII. Again: if no other work were commanded, would not prayer +alone suffice to exercise the whole life of man in faith? For +this work the spiritual estate has been specially established, +as indeed in olden times some Fathers prayed day and night. Nay, +there is no Christian who does not have time to pray without +ceasing. But I mean the spiritual praying, that is: no one is so +heavily burdened with his labor, but that if he will he can, +while working, speak with God in his heart, lay before Him his +need and that of other men, ask for help, make petition, and in +all this exercise and strengthen his faith. + +This is what the Lord means, Luke xviii, when He says, "Men ought +always to pray, and never cease," although in Matthew vi. He +forbids the use of much speaking and long prayers, because of +which He rebukes the hypocrites; not because the lengthy prayer +of the lips is evil, but because it is not that true prayer which +can be made at all times, and without the inner prayer of faith +is nothing. For we must also practise the outward prayer in its +proper time, especially in the mass, as this Commandment +requires, and wherever it is helpful to the inner prayer and +faith, whether in the house or in the field, in this work or in +that; of which we have no time now to speak more. For this +belongs to the Lord's Prayer, in which all petitions and spoken +prayer are summed up in brief words. + +VIII. Where now are they who desire to know and to do good works? +Let them undertake prayer alone, and rightly exercise themselves +in faith, and they will find that it is true, as the holy Fathers +have said, that there is no work like prayer. Mumbling with the +mouth is easy, or at least considered easy, but with earnestness +of heart to follow the words in deep devotion, that is, with +desire and faith, so that one earnestly desires what the words +say, and not to doubt that it will be heard: that is a great deed +in God's eyes. + +Here the evil spirit hinders men with all his powers. Oh, how +often will he here prevent the desire to pray, not allow us to +find time and place, nay, often also raise doubts, whether a man +is worthy to ask anything of such a Majesty as God is, and so +confuse us that a man himself does not know whether it is really +true that he prays or not; whether it is possible that his prayer +is acceptable, and other such strange thoughts. For the evil +spirit knows well how powerful one man's truly believing prayer +is, and how it hurts him, and how it benefits all men. Therefore +he does not willingly let it happen. + +When so tempted, a man must indeed be wise, and not doubt that +he and his prayer are, indeed, unworthy before such infinite +Majesty; in no wise dare he trust his worthiness, or because of +his unworthiness grow faint; but he must heed God's command and +cast this up to Him, and hold it before the devil, and say: +"Because of my worthiness I do nothing, because of my +unworthiness I cease from nothing. I pray and work only because +God of His pure mercy has promised to hear and to be gracious to +all unworthy men, and not only promised it, but He has also most +sternly, on pain of His everlasting displeasure and wrath, +commanded us to pray, to trust and to receive. If it has not been +too much for that high Majesty so solemnly and highly to obligate +His unworthy worms to pray, to trust, and to receive from Him, +how shall it be too much for me to take such command upon myself +with all joy, however worthy or unworthy I may be?" Thus we must +drive out the devil's suggestion with God's command. Thus will +he cease, and in no other way whatever. + +IX. But what are the things which we must bring before Almighty +God in prayer and lamentation, to exercise faith thereby? Answer: +First, every man's own besetting need and trouble, of which David +says, Psalm xxxii: "Thou art my refuge in all trouble which +compasseth me about; Thou art my comfort, to preserve me from all +evil which surrounds me." Likewise, Psalm cxlii: "I cried unto +the Lord with my voice; with my voice unto the Lord did I make +my supplication. I poured out my complaint before Him; I showed +before Him my trouble." In the mass a Christian shall keep in +mind the short-comings or excesses he feels, and pour out all +these freely before God with weeping and groaning, as woefully +as he can, as to his faithful Father, who is ready to help him. +And if you do not know or recognise your need, or have no +trouble, then you shall know that you are in the worst possible +plight. For this is the greatest trouble, that you find yourself +so hardened, hard-hearted and insensible that no trouble moves +you. + +There is no better mirror in which to see your need than simply +the Ten Commandments, in which you will find what you lack and +what you should seek. If, therefore, you find in yourself a weak +faith, small hope and little love toward God; and that you do not +praise and honor God, but love your own honor and fame, think +much of the favor of men, do not gladly hear mass and sermon, are +indolent in prayer, in which things every one has faults, then +you shall think more of these faults than of all bodily harm to +goods, honor and life, and believe that they are worse than death +and all mortal sickness. These you shall earnestly lay before +God, lament and ask for help, and with all confidence expect +help, and believe that you are heard and shall obtain help and +mercy. + +Then go forward into the Second Table of the Commandments, and +see how disobedient you have been and still are toward father and +mother and all in authority; how you sin against your neighbor +with anger, hatred and evil words; how you are tempted to +unchastity, covetousness and injustice in word and deed against +your neighbor; and you will doubtless find that you are full of +all need and misery, and have reason enough to weep even drops +of blood, if you could. + +X. But I know well that many are so foolish as not to want to ask +for such things, unless they first be conscious that they are +pure, and believe that God hears no one who is a sinner. All this +is the work of those false preachers, who teach men to begin, not +with faith and trust in God's favor, but with their own works. + +Look you, wretched man! if you have broken a leg, or the peril +of death overtakes you, you call upon God, this Saint and that, +and do not wait until your leg is healed, or the danger is past: +you are not so foolish as to think that God hears no one whose +leg is broken, or who is in bodily danger. Nay, you believe that +God shall hear most of all when you are in the greatest need and +fear. Why, then, are you so foolish here, where there is +immeasurably greater need and eternal hurt, and do not want to +ask for faith, hope, love, humility, obedience, chastity, +gentleness, peace, righteousness, unless you are already free of +all your unbelief, doubt, pride, disobedience, unchastity, anger, +covetousness and unrighteousness. Although the more you find +yourself lacking in these things, the more and more diligently +you ought to pray or cry. + +So blind are we: with our bodily sickness and need we run to God; +with the soul's sickness we run from Him, and are unwilling to +come back before we are well, exactly as if there could be one +God who could help the body, and another God who could help the +soul; or as if we would help ourselves in spiritual need, +although it really is greater than the bodily need. Such plan and +counsel is of the devil. + +Not so, my good man! If you wish to be cured of sin, you must not +withdraw from God, but run to Him, and pray with much more +confidence than if a bodily need had overtaken you. God is not +hostile to sinners, but only to unbelievers, that is, to such as +do not recognize and lament their sin, nor seek help against it +from God, but in their own presumption wish first to purify +themselves, are unwilling to be in need of His grace, and will +not suffer Him to be a God Who gives to everyone and takes +nothing in return. + +XI. All this has been said of prayer for personal needs, and of +prayer in general. But the prayer which really belongs to this +Commandment and is called a work of the Holy Day, is far better +and greater, and is to be made for all Christendom, for all the +need of all men, of foe and friend, especially for those who +belong to the parish or bishopric. + +Thus St. Paul commanded his disciple Timothy: exhort thee, that +thou see to it, that prayers and intercessions be made for all +men, for kings, and for all that are in authority, that we may +lead a quiet and peaceable life in all godliness and honesty. For +this is good and acceptable in the sight of God our Saviour." For +this reason Jeremiah, chapter xxix, commanded the people of +Israel to pray for the city and land of Babylon, because in the +peace thereof they should have peace. And Baruch i: "Pray for the +life of the king of Babylon and for the life of his son, that we +may live in peace under their rule." + +This common prayer is precious and the most powerful, and it is +for its sake that we come together. For this reason also the +Church is called a House of Prayer, because in it we are as a +congregation with one accord to consider our need and the needs +of all men, present them before God, and call upon Him for mercy. +But this must be done with heart-felt emotion and sincerity, so +that we feel in our hearts the need of all men, and that we pray +with true sympathy for them, in true faith and confidence. Where +such prayers are not made in the mass, it were better to omit the +mass. For what sense is there in our coming together into a House +of Prayer, which coming together shows that we should make common +prayer and petition for the entire congregation, if we scatter +these prayers, and so distribute them that everyone prays only +for himself, and no one has regard for the other, nor concerns +himself for another's need? How can that prayer be of help, good, +acceptable and a common prayer, or a work of the Holy Day and of +the assembled congregation, which they make who make their own +petty prayers, one for this, the other for that, and have nothing +but self-seeking, selfish prayers, which God hates? + +XII. A suggestion of this common prayer has been retained from +ancient practice, when at the end of the sermon the Confession +of Sins is said and prayer is made on the pulpit for all +Christendom. But this should not be the end of the matter, as is +now the custom and fashion; it should be an exhortation to pray +throughout the entire mass for such need as the preacher makes +us feel; and in order that we may pray worthily, he first exhorts +us because of our sin, and thereby makes us humble. This should +be done as briefly as possible, that then the entire congregation +may confess their own sin and pray for every one with earnestness +and faith. + +Oh, if God granted that any congregation at all heard mass and +prayed in this way, so that a common earnest heart-cry of the +entire people would rise up to God, what immeasurable virtue and +help would result from such a prayer! What more terrible thing +could happen to all the evil spirits? What greater work could be +done on earth, whereby so many pious souls would be preserved, +so many sinners converted? + +For, indeed, the Christian Church on earth has no greater power +or work than such common prayer against everything that may +oppose it. This the evil spirit knows well, and therefore he does +all that he can to prevent such prayer. Gleefully he lets us go +on building churches, endowing many monastic houses, making +music, reading, singing, observing many masses, and multiplying +ceremonies beyond all measure. This does not grieve him, nay, he +helps us do it, that we may consider such things the very best, +and think that thereby we have done our whole duty. But in that +meanwhile this common, effectual and fruitful prayer perishes and +its omission is unnoticed because of such display, in this he has +what he seeks. For when prayer languishes, no one will take +anything from him, and no one will withstand him. But if he +noticed that we wished to practise this prayer, even if it were +under a straw roof or in a pig-sty, he would indeed not endure +it, but would fear such a pig-sty far more than all the high, big +and beautiful churches, towers and bells in existence, if such +prayer be not in them. It is indeed not a question of the places +and buildings in which we assemble, but only of this +unconquerable prayer, that we pray it and bring it before God as +a truly common prayer. + +XIII. The power of this prayer we see in the fact that in olden +times Abraham prayed for the five cities, Sodom, Gomorrah, etc., +Genesis xviii, and accomplished so much, that if there had been +ten righteous people in them, two in each city, God would not +have destroyed them. What then could many men do, if they united +in calling upon God earnestly and with sincere confidence? + +St. James also says: "Dear brethren, pray for one another, that +ye may be saved. For the prayer of a righteous man availeth much, +a prayer that perseveres and does not cease" (that is, which does +not cease asking ever more and more, although what it asks is not +immediately granted, as some timid men do). And as an example in +this matter he sets before us Elijah, the Prophet, "who was a +man," he says, "as we are, and prayed, that it might not rain; +and it rained not by the space of three years and six months. And +he prayed again, and it rained, and everything became fruitful." +There are many texts and examples in the Scriptures which urge +us to pray, only that it be done with earnestness and faith. As +David says, "The eyes of the Lord are upon the righteous, and His +ears are open unto their cry." Again, "The Lord is nigh unto all +them that call upon Him, to all that call upon Him in truth." Why +does he add, "call upon Him in truth"? Because that is not prayer +nor calling upon God when the mouth alone mumbles. + +What should God do, if you come along with your mouth, book or +Paternoster, and think of nothing except that you may finish the +words and complete the number? So that if some one were to ask +you what it all was about, or what it was that you prayed for, +you yourself would not know; for you had not thought of laying +this or that matter before God or desiring it. Your only reason +for praying is that you are commanded to pray this and so much, +and this you intend to do in full. What wonder that thunder and +lightning frequently set churches on fire, because we thus make +of the House of Prayer a house of mockery, and call that prayer +in which we bring nothing before God and desire nothing from Him. + +But we should do as they do who wish to ask a favor of great +princes. These do not plan merely to babble a certain number of +words, for the prince would think they mocked him, or were +insane; but they put their request very plainly, and present +their need earnestly, and then leave it to his mercy, in good +confidence that he will grant it. So we must deal with God of +definite things, namely, mention some present need, commend it +to His mercy and good-will, and not doubt that it is heard; for +He has promised to hear such prayer, which no earthly lord has +done. + +XIV. We are masters in this form of prayer when we suffer bodily +need; when we are sick we call here upon St. Christopher, there +upon St. Barbara; we vow a pilgrimage to St. James, to this place +and to that; then we make earnest prayer, have a good confidence +and every good kind of prayer. But when we are in our churches +during mass, we stand like images of saints; know nothing to +speak of or to lament; the beads rattle, the pages rustle and the +mouth babbles; and that is all there is to it. + +But if you ask what you shall speak of and lament in your prayer, +you can easily learn from the Ten Commandments and the Lord's +Prayer. Open your eyes and look into your life and the life of +all Christians, especially of the spiritual estate, and you will +find how faith, hope, love, obedience, chastity and every virtue +languish, and all manner of heinous vices reign; what a lack +there is of good preachers and prelates; how only knaves, +children, fools and women rule. Then you will see that there were +need every hour without ceasing to pray everywhere with tears of +blood to God, Who is so terribly angry with men. And it is true +that it has never been more necessary to pray than at this time, +and it will be more so from now on to the end of the world. If +such terrible crimes do not move you to lament and complain, do +not permit yourself to be led astray by your rank, station, good +works or prayer: there is no Christian vein or trait in you, +however righteous you may be. But it has all been foretold, that +when God's anger is greatest and Christendom suffers the greatest +need, then petitioners and supplicants before God shall not be +found, as Isaiah says with tears, chapter lxiv: "Thou art angry +with us, and there is none that calleth upon Thy Name, that +stirreth up himself to take hold of Thee." Likewise, Ezekiel +xxii: "I sought for a man among them, that should make up the +hedge, and stand in the gap before me for the land, that I should +not destroy it; but I found none. Therefore have I poured out +Mine indignation upon them; I have consumed them with the fire +of My wrath." With these words God indicates how He wants us to +withstand Him and turn away His anger from one another, as it is +frequently written of the Prophet Moses, that he restrained God, +lest His anger should overwhelm the people of Israel. + +XV. But what will they do, who not only do not regard such +misfortune of Christendom, and do not pray against it, but laugh +at it, take pleasure in it, condemn, malign, sing and talk of +their neighbor's sins, and yet dare, unafraid and unashamed, go +to church, hear mass, say prayers, and regard themselves and are +regarded as pious Christians? These truly are in need that we +pray twice for them, if we pray once for those whom they condemn, +talk about and laugh at. That there would be such is also +prophesied by the thief on Christ's left hand, who blasphemed Him +in His suffering, weakness and need; also by all those who +reviled Christ on the Cross, when they should most of all have +helped Him. + +O God, how blind, nay, how insane have we Christians become! When +will there be an end of wrath, O heavenly Father? That we mock +at the misfortune of Christendom, to pray for which we gather +together in Church and at the mass, that we blaspheme and condemn +men, this is the fruit of our mad materialism. If the Turk +destroys cities, country and people, and ruins churches, we think +a great injury has been done Christendom. Then we complain, and +urge kings and princes to war. But when faith perishes, love +grows cold, God's Word is neglected, and all manner of sin +flourishes, then no one thinks of fighting, nay, pope, bishops, +priests and clergy, who ought to be generals, captains and +standard-bearers in this spiritual warfare against these +spiritual and many times worse Turks, these are themselves the +very princes and leaders of such Turks and of the devil host, +just as Judas was the leader of the Jews when they took Christ. +It had to be an apostle, a bishop, a priest, one of the number +of the best, who began the work of slaying Christ. So also must +Christendom be laid waste by no others than those who ought to +protect it, and yet are so insane that they are ready to eat up +the Turks and at home themselves set house and sheep-cote on fire +and let them burn up with the sheep and all other contents, and +none the less worry about the wolf in the woods. Such are our +times, and this is the reward we have earned by our ingratitude +toward the endless grace which Christ has won for us freely with +His precious blood, grievous labor and bitter death. + +XVI. Lo! where are the idle ones, who do not know how to do good +works? Where are they who run to Rome, to St. James, hither and +thither? Take up this one single work of the mass, look on your +neighbor's sin and ruin, and have pity on him; let it grieve you, +tell it to God, and pray over it. Do the same for every other +need of Christendom, especially of the rulers, whom God, for the +intolerable punishment and torment of us all, allows to fall and +be misled so terribly. If you do this diligently, be assured you +are one of the best fighters and captains, not only against the +Turks, but also against the devils and the powers of hell. But +if you do it not, what would it help you though you performed all +the miracles of the saints, and murdered all the Turks, and yet +were found guilty of having disregarded your neighbor's need and +of having thereby sinned against love? For Christ at the last day +will not ask how much you have prayed, fasted, pilgrimaged, done +this or that for yourself, but how much good you have done to +others, even the very least. + +Now without doubt among the "least" are also those who are in sin +and spiritual poverty, captivity and need, of whom there are at +present far more than of those who suffer bodily need. Therefore +take heed: our own self-assumed good works lead us to and into +ourselves, that we seek only our own benefit and salvation; but +God's commandments drive us to our neighbor, that we may thereby +benefit others to their salvation. Just as Christ on the Cross +prayed not for Himself alone, but rather for us, when He said, +"Father, forgive them, fort they know not what they do," so we +also must pray for one another. From which every man may know +that the slanderers, frivolous judges and despisers of other +people are a perverted, evil race, who do nothing else than heap +abuse on those for whom they ought to pray; in which vice no one +is sunk so deep as those very men who do many good works of their +own, and seem to men to be something extraordinary, and are +honored because of their beautiful, splendid life in manifold +good works. + +XVII. Spiritually understood, this Commandment has a yet far +higher work, which embraces the whole nature of man. Here it must +be known that in Hebrew " Sabbath " means " rest," because on the +seventh day God rested and ceased from all His works, which He +had made. Genesis ii. Therefore He commanded also that the +seventh day should be kept holy and that we cease from our works +which we do the other six days. This Sabbath has now for us been +changed into the Sunday, and the other days are called work-days; +the Sunday is called rest-day or holiday or holy day. And would +to God that in Christendom there were no holiday except the +Sunday; that the festivals of Our Lady and of the Saints were all +transferred to Sunday; then would many evil vices be done away +with through the labor of the work-days, and lands would not be +so drained and impoverished. But now we are plagued with many +holidays, to the destruction of souls, bodies and goods; of which +matter much might be said. + +This rest or ceasing from labors is of two kinds, bodily and +spiritual. For this reason this Commandment is also to be +understood in two ways. + +The bodily rest is that of which we have spoken above, namely, +that we omit our business and work, in order that we may gather +in the church, see mass, hear God's Word and make common prayer. +This rest is indeed bodily and in Christendom no longer commanded +by God, as the Apostle says, Colossians ii, "Let no man obligate +you to any holiday whatever" -- for they were of old a figure, +but now the truth has been fulfilled, so that all days are holy +days, as Isaiah says, chapter lxvi, "One holy day shall follow +the other"; on the other hand, all days are workdays. Yet it is +a necessity and ordained by the Church for the sake of the +imperfect laity and working people, that they also may be able +to come to hear God's Word. For, as we see, the priests and +clergy celebrate mass every day, pray at all hours and train +themselves in God's Word by study, reading and hearing. For this +reason also they are freed from work before others, supported by +tithes and have holy-day every day, and every day do the works +of the holy-day, and have no work-day, but for them one day is +as the other. And if we were all perfect, and knew the Gospel, +we might work every day if we wished, or rest if we could. For +a day of rest is at present not necessary nor commanded except +only for the teaching of God's Word and prayer. + +The spiritual rest, which God particularly intends in this +Commandment, is this: that we not only cease from our labor and +trade, but much more, that we let God alone work in us and that +we do nothing of our own with all our powers. But how is this +done? In this way: Man, corrupted by sin, has much wicked love +and inclination toward all sins, as the Scriptures say, Genesis +viii, "Man's heart and senses incline always to the evil," that +is, to pride, disobedience, anger, hatred, covetousness, +unchastity, etc., and summa summarum, in all that he does and +leaves undone, he seeks his own profit, will and honor rather +than God's and his neighbor's. Therefore all his works, all his +words, all his thoughts, all his life are evil and not godly. + +Now if God is to work and to live in him, all this vice and +wickedness must be choked and up-rooted, so that there may be +rest and a cessation of all our works, thoughts and life, and +that henceforth (as St. Paul says, Galatians ii.) it may be no +longer we who live, but Christ Who lives, works and speaks in us. +This is not accomplished with comfortable, pleasant days, but +here we must hurt our nature and let it be hurt. Here begins the +strife between the spirit and the flesh; here the spirit resists +anger, lust, pride, while the flesh wants to be in pleasure, +honor and comfort. Of this St. Paul says, Galatians v, "They that +are our Lord Christ's have crucified the flesh with its +affections and lusts." Then follow the good works, -- fasting, +watching, labor, of which some say and write so much, although +they know neither the source nor the purpose of these good works. +Therefore we will now also speak of them. + +XVIII. This rest, namely, that our work cease and God alone work +in us, is accomplished in two ways. First, through our own +effort, secondly, through the effort or urging of others. + +Our own effort is to be so made and ordered that, in the first +place, when we see our flesh, senses, will and thoughts tempting +us, we resist them and do not heed them, as the Wise Man says: +"Follow not thine own desires." And Moses, Deuteronomy xii: "Thou +shalt not do what is right in thine own eyes." + +Here a man must make daily use of those prayers which David +prays: "Lord, lead me in Thy path, and let me not walk in my own +ways," and many like prayers, which are all summed up in the +prayer, "Thy kingdom come." For the desires are so many, so +various, and besides at times so nimble, so subtile and specious, +through the suggestions of the evil one, that it is not possible +for a man to control himself in his own ways. He must let hands +and feet go, commend himself to God's governance, and entrust +nothing to his reason, as Jeremiah says, "O Lord, I know that the +way of man is not in his own power." We see proof of this, when +the children of Israel went out of Egypt through the Wilderness, +where there was no way, no food, no drink, no help. Therefore God +went before them, by day in a bright: cloud, by night in a fiery +pillar, fed them with manna from heaven, and kept their garments +and shoes that they waxed not old, as we read in the Books of +Moses. For this reason we pray: "Thy kingdom come, that Thou rule +us, and not: we ourselves," for there is nothing more perilous +in us than our reason and will. And this is the first and highest +work of God in us and the best training, that we cease from our +works, that we let our reason and will be idle, that we rest and +commend ourselves to God in all things, especially when they seem +to be spiritual and good. + +XIX. After this comes the discipline of the flesh, to kill its +gross, evil lust, to give it rest and relief. This we must kill +and quiet with fasting, watching and labor, and from this we +learn how much and why we shall fast, watch and labor. + +There are, alas! many blind men, who practise their castigation, +whether it be fasting, watching or labor, only because they think +these are good works, intending by them to gain much merit. Far +blinder still are they who measure their fasting not only by the +quantity or duration, as these do, but also by the nature of the +food, thinking that it is of far greater worth if they do not eat +meat, eggs or butter. Beyond these are those who fast according +to the saints, and according to the days; one fasting on +Wednesday, another on Saturday, another on St. Barbara's day, +another on St. Sebastian's day, and so on. These all seek in +their fasting nothing beyond the work itself: when they have +performed that, they think they have done a good work. I will +here say nothing of the fact that some fast in such a way that +they none the less drink themselves full; some fast by eating +fish and other foods so lavishly that they would come much nearer +to fasting if they ate meat, eggs and butter, and by so doing +would obtain far better results from their fasting. For such +fasting is not fasting, but a mockery of fasting and of God. + +Therefore I allow everyone to choose his day, food and quantity +for fasting, as he will, on condition that he do not stop with +that, but have regard to his flesh; let him put upon it fasting, +watching and labor according to its lust and wantonness, and no +more, although pope, Church, bishop, father-confessor or any one +else whosoever have commanded it. For no one should measure and +regulate fasting, watching and labor according to the character +or quantity of the food, or according to the days, but according +to the withdrawal or approach of the lust and wantonness of the +flesh, for the sake of which alone the fasting, watching and +labor is ordained, that is, to kill and to subdue them. If it +were not for this lust, eating were as meritorious as fasting, +sleeping as watching, idleness as labor, and each were as good +as the other without all distinction. + +XX. Now, if some one should find that more wantonness arose in +his flesh from eating fish than from eating eggs and meat, let +him eat meat and not fish. Again, if he find that his head +becomes confused and crazed or his body and stomach injured +through fasting, or that it is not needful to kill the wantonness +of his flesh, he shall let fasting alone entirely, and eat, +sleep, be idle as is necessary for his health, regardless whether +it be against the command of the Church, or the rules of monastic +orders: for no commandment of the Church, no law of an order can +make fasting, watching and labor of more value than it has in +serving to repress or to kill the flesh and its lusts. Where men +go beyond this, and the fasting, eating, sleeping, watching are +practised beyond the strength of the body, and more than is +necessary to the killing of the lust, so that through it the +natural strength is ruined and the head is racked; then let no +one imagine that he has done good works, or excuse himself by +citing the commandment of the Church or the law of his order. He +will be regarded as a man who takes no care of himself, and, as +far as in him lies, has become his own murderer. + +For the body is not given us that we should kill its natural life +or work, but only that we kill its wantonness; unless its +wantonness were so strong and great that we could not +sufficiently resist it without ruin and harm to the natural life. +For, as has been said, in the practice of fasting, watching and +labor, we are not to look upon the works in themselves, not on +the days, not on the number, not on the food, but only on the +wanton and lustful Adam, that through them he may be cured of his +evil appetite. + +XXI. From this we can judge how wisely or foolishly some women +act when they are with child, and how the sick are to be treated. +For the foolish women cling so firmly to their fasting that they +run the risk of great danger to the fruit of their womb and to +themselves, rather than not to fast when the others fast. They +make a matter of conscience where there is none, and where there +is matter of conscience they make none. This is all the fault of +the preachers, because they continually prate of fasting, and +never point out its true use, limit, fruit, cause and purpose. +So also the sick should be allowed to eat and to drink every day +whatever they wish. In brief, where the wantonness of the flesh +ceases, there every reason for fasting, watching, laboring, +eating this or that, has already ceased, and there no longer is +any binding commandment at all. + +But then care must be taken, lest out of this freedom there grow +a lazy indifference about killing the wantonness of the flesh; +for the roguish Adam is exceedingly tricky in looking for +permission for himself, and in pleading the ruin of the body or +of the mind; so some men jump right in and say it is neither +necessary nor commanded to fast or to mortify the flesh, and are +ready to eat this and that without fear, just as if they had for +a long time had much experience of fasting, although they have +never tried it. + +No less are we to guard against offending those who, not +sufficiently informed, regard it a great sin if we do not fast +or eat as they do. These we must kindly instruct, and not +haughtily despise, nor eat this or that in despite of them, but +we must tell them the reason why it is right to do so, and thus +gradually lead them to a correct understanding. But if they are +stubborn and will not listen, we must let them alone, and do as +we know it is right to do. + +XXII. The second form of discipline which we receive at the hands +of others, is when men or devils cause us suffering, as when our +property is taken, our body sick, and our honor taken away; and +everything that may move us to anger, impatience and unrest. For +God's work rules in us according to His wisdom, not according to +our wisdom, according to His purity and chastity, not according +to the wantonness of our flesh; for God's work is wisdom and +purity, our work is foolishness and impurity, and these shall +rest: so in like manner it should rule in us according to His +peace, not our anger, impatience and lack of peace. For peace too +is God's work, impatience is the work of our flesh; this shall +rest and be dead, that we thus in every way keep a spiritual +holiday, let our works stand idle, and let God work in us. + +Therefore in order to kill our works and the Adam in us, God +heaps many temptations upon us, which move us to anger, many +sufferings, which rouse us to impatience, and last of all death +and the world's abuse; whereby He seeks nothing else than that +He may drive out anger, impatience and lack of peace, and attain +to His work, that is, to peace, in us. Thus says Isaiah xxviii, +"He does the work of another that He may come to His own work." +What does this mean? He sends us suffering and trouble that He +may teach us to have patience and peace; He bids us die that He +may make us live, until a man, thoroughly trained, becomes so +peaceful and quiet that he is not disturbed, whether it go well +or ill with him, whether he die or live, be honored or +dishonored. There God Himself dwells alone, and there are no +works of men. This is rightly keeping and hallowing the day of +rest; then a man does not guide himself, then he desires nothing +for himself, then nothing troubles him; but God Himself leads +him, there is naught but godly pleasure, joy and peace with all +other works and virtues. + +XXIII. These works He considers so great that He commands us not +only to keep the day of rest, but also to hallow it or regard it +as holy, whereby He declares that there are no more precious +things than suffering, dying, and all manner of misfortune. For +they are holy and sanctify a man from his works to God's works, +just as a church is consecrated from natural works to the worship +of God. Therefore a man shall also recognise them as holy things, +be glad and thank God when they come upon him. For when they come +they make him holy, so that he fulfils this Commandment and is +saved, redeemed from all his sinful works. Thus says David: +"Precious in the sight of the Lord is the death of His saints." + +In order to strengthen us thereto He has not only commanded us +to keep such a rest (for nature is very unwilling to die and to +suffer, and it is a bitter day of rest for it to cease from its +works and be dead); but He has also comforted us in the +Scriptures with many words and told us, Psalm xci, "I will be +with him in all his trouble, and will deliver him." Likewise +Psalm xxxiv: "The Lord is nigh unto all them that suffer, and +will help them." + +As if this were not enough, He has given us a powerful, strong +example of it, His only, dear Son, Jesus Christ, our Lord, who +on the Sabbath lay in the tomb the entire day of rest, free from +all His works, and was the first to fulfil this Commandment, +although He needed it not for Himself, but only for our comfort, +that we also in all suffering and death should be quiet and have +peace. Since, as Christ was raised up after His rest and +henceforth lives only in God and God in Him, so also shall we by +the death of our Adam, which is perfectly accomplished only +through natural death and burial, be lifted up into God, that God +may live and work in us forever. Lo! these are the three parts +of man: reason, desire, aversion; in which all his works are +done. These, therefore, must be slain by these three exercises, +God's governance, our self-mortification, the hurt done to us by +others; and so they must spiritually rest before God, and give +Him room for His works. + +XXIV. But such works are to be done and such sufferings to be +endured in faith and in sure confidence of God's favor, in order +that, as has been said, all works remain in the First Commandment +and in faith, and that faith, for the sake of which all other +commandments and works are ordained, exercise and strengthen +itself in them. See, therefore, what a pretty, golden ring these +three Commandments and their works naturally form, and how from +the First Commandment and faith the Second flows on to the Third, +and the Third in turn drives through the Second up into the +First. For the first work is to believe, to have a good heart and +confidence toward God. From this flows the second good work, to +praise God's Name, to confess His grace, to give all honor to Him +alone. Then follows the third, to worship by praying, hearing +God's Word, thinking of and considering God's benefits, and in +addition chastising one's self, and keeping the body under. + +But when the evil spirit perceives such faith, such honoring of +God and such worship, he rages and stirs up persecution, attacks +body, goods, honor and life, brings upon us sickness, poverty, +shame and death, which God so permits and ordains. See, here +begins the second work, or the second rest of the Third +Commandment; by this faith is very greatly tried, even as gold +in the fire. For it is a great thing to retain a sure confidence +in God, although He sends us death, shame, sickness, poverty; and +in this cruel form of wrath to regard Him as our all-gracious +Father, as must be done in this work of the Third Commandment. +Here suffering contains faith, that it must call upon God's Name +and praise it in such suffering, and so it comes through the +Third Commandment into the Second again; and through that very +calling on the Name of God and praise, faith grows, and becomes +conscious of itself, and so strengthens itself, through the two +works of the Third and of the Second Commandment. Thus faith goes +out into the works and through the works comes to itself again; +just as the sun goes forth unto its setting and comes again unto +its rising. For this reason the Scriptures associate the day with +peaceful living in works, the night with passive living in +adversity, and faith lives and works, goes out and comes in, in +both, as Christ says, John ix. + +XXV. This order of good works we pray in the Lord's Prayer. The +first is this, that we say: "Our Father, Who art in heaven"; +these are the words of the first work of faith, which, according +to the First Commandment, does not doubt that it has a gracious +Father in heaven. The second: "Hallowed be Thy Name," in which +faith asks that God's Name, praise and honor be glorified, and +calls upon it in every need, as the Second Commandment says. The +third: "Thy kingdom come," in which we pray for the true Sabbath +and rest, peaceful cessation of our works, that God's work alone +be done in us, and so God rule in us as in His own kingdom, as +He says, Luke xvii, "Behold, God's kingdom is nowhere else except +within you." The fourth petition is "Thy will be done"; in which +we pray that we may keep and have the Seven Commandments of the +Second Table, in which faith is exercised toward our neighbor; +just as in the first three it is exercised in works toward God +alone. And these are the petitions in which stands the word +"Thou, Thy, Thy, Thy," because they seek only what belongs to +God; all the others say "our, us, our," etc; for in them we pray +for our goods and blessedness. + +Let this, then, suffice as a plain, hasty explanation of the +First Table of Moses, pointing out to simple folk what are the +highest of good works. + +The Second Table follows. + +"Thou shalt honor thy father and thy mother." + +From this Commandment we learn that after the excellent works of +the first three Commandments there are no better works than to +obey and serve all those who are set over us as superiors. For +this reason also disobedience is a greater sin than murder, +unchastity, theft and dishonesty, and all that these may include. +For we can in no better way learn how to distinguish between +greater and lesser sins than by noting the order of the +Commandments of God, although there are distinctions also within +the works of each Commandment. For who does not know that to +curse is a greater sin than to be angry, to strike than to curse, +to strike father and mother more than to strike any one else? +Thus these seven Commandments teach us how we are to exercise +ourselves in good works toward men, and first of all toward our +superiors. + +The first work is that we honor our own father and mother. And +this honor consists not only in respectful demeanor, but in this: +that we obey them, look up to, esteem and heed their words and +example, accept what they say, keep silent and endure their +treatment of us, so long as it is not contrary to the first three +Commandments; in addition, when they need it, that we provide +them with food, clothing and shelter. For not for nothing has He +said: "Thou shalt honor them"; He does not say: "Thou shalt love +them," although this also must be done. But honor is higher than +mere love and includes a certain fear, which unites with love, +and causes a man to fear offending them more than he fears the +punishment. Just as there is fear in the honor we pay a +sanctuary, and yet we do not flee from it as from a punishment, +but draw near to it all the more. Such a fear mingled with love +is the true honor; the other fear without any love is that which +we have toward things which we despise or flee from, as we fear +the hangman or punishment. There is no honor in that, for it is +a fear without all love, nay, fear that has with it hatred and +enmity. Of this we have a proverb of St. Jerome: What we fear, +that we also hate. With such a fear God does not wish to be +feared or honored, nor to have us honor our parents; but with the +first, which is mingled with love and confidence. + +II. This work appears easy, but few regard it aright. For where +the parents are truly pious and love their children not according +to the flesh, but (as they ought) instruct and direct them by +words and works to serve God according to the first three +Commandments, there the child's own will is constantly broken, +and it must do, leave undone, and suffer what its nature would +most gladly do otherwise; and thereby it finds occasion to +despise its parents, to murmur against them, or to do worse +things. There love and fear depart, unless they have God's grace. +In like manner, when they punish and chastise, as they ought (at +times even unjustly, which, however, does not harm the soul's +salvation), our evil nature resents the correction. Beside all +this, there are some so wicked that they are ashamed of their +parents because of poverty, lowly birth, deformity or dishonor, +and allow these things to influence them more than the high +Commandment of God, Who is above all things, and has with +benevolent intent given them such parents, to exercise and try +them in His Commandment. But the matter becomes still worse when +the child has children of its own; then love descends to them, +and detracts very much from the love and honor toward the +parents. + +But what is said and commanded of parents must also be understood +of those who, when the parents are dead or absent, take their +place, such as relatives, god-parents, sponsors, temporal lords +and spiritual fathers. For every one must be ruled and be subject +to other men. Wherefore we here see again how many good works are +taught in this Commandment, since in it all our life is made +subject to other men. Hence it comes that obedience is so highly +praised and all virtue and good works are included in it. + +III. There is another dishonoring of parents, much more dangerous +and subtile than this first, which adorns itself and passes for +a real honor; that is, when a child has its own way, and the +parents through natural love allow it. Here there is indeed +mutual honor, here there is mutual love, and on all sides it is +a precious thing, parents and child take mutual pleasure in one +another. + +This plague is so common that instances of the first form of +dishonoring are very seldom seen. This is due to the fact that +the parents are blinded, and neither know nor honor God according +to the first three Commandments; hence also they cannot see what +the children lack, and how they ought to teach and train them. +For this reason they train them for worldly honors, pleasure and +possessions, that they may by all means please men and reach high +positions: this the children like, and they obey very gladly +without gainsaying. + +Thus God's Commandment secretly comes to naught while all seems +good, and that is fulfilled which is written in the Prophets +Isaiah and Jeremiah, that the children are destroyed by their own +parents, and they do like the king Manasseh, who sacrificed his +own son to the idol Moloch and burned him, II. Kings xxi. What +else is it but to sacrifice one's own child to the idol and to +burn it, when parents train their children more in the way of the +world than in the way of God? let them go their way, and be +burned up in worldly pleasure, love, enjoyment, possessions and +honor, but let God's love and honor and the desire of eternal +blessings be quenched in them? + +O how perilous it is to be a father or a mother, where flesh and +blood are supreme! For, truly, the knowledge and fulfilment of +the first three and the last six Commandments depends altogether +upon this Commandment; since parents are commanded to teach them +to their children, as Psalm lxxviii. says, "How strictly has He +commanded our fathers, that they should make known God's +Commandments to their children, that the generation to come might +know them and declare them to their children's children." This +also is the reason why God bids us honor our parents, that is, +to love them with fear; for that other love is without fear, +therefore it is more dishonor than honor. + +Now see whether every one does not have good works enough to do, +whether he be father or child. But we blind men leave this +untouched, and seek all sorts of other works which are not +commanded. + +IV. Now where parents are foolish and train their children after +the fashion of the world, the children are in no way to obey +them; for God, according to the first three Commandments, is to +be more highly regarded than the parents. But training after the +fashion of the world I call it, when they teach them to seek no +more than pleasure, honor and possessions of this world or its +power. + +To wear decent clothes and to seek an honest living is a +necessity, and not sin. Yet the heart of a child must be taught +to be sorry that this miserable earthly life cannot well be +lived, or even begun, without the striving after more adornment +and more possessions than are necessary for the protection of the +body against cold and for nourishment. Thus the child must be +taught to grieve that, without its own will, it must do the +world's will and play the fool with the rest of men, and endure +such evil for the sake of something better and to avoid something +worse. So Queen Esther wore her royal crown, and yet said to God, +Esther xiv, "Thou knowest, that the sign of my high estate, which +is upon my head, has never yet delighted me, and I abhor it as +a menstruous rag, and never wear it when I am by myself, but when +I must do it and go before the people." The heart that is so +minded wears adornment without peril; for it wears and does not +wear, dances and does not dance, lives well and does not live +well. And these are the secret souls, hidden brides of Christ, +but they are rare; for it is hard not to delight in great +adornment and parade. Thus St. Cecilia wore golden clothes at the +command of her parents, but within against her body she wore a +garment of hair. + +Here some men say: "How then could I bring my children into +society, and marry them honorably? I must make some display." +Tell me, are not these the words of a heart which despairs of +God, and trusts more on its own providing than on God's care? +Whereas St. Peter teaches and says, I. Peter v, "Cast all your +care upon Him, and be certain that He cares for you." It is a +sign that they have never yet thanked God for their children, +have never yet rightly prayed for them, have never yet commended +them to Him; otherwise they would know and have experienced that +they ought to ask God also for the marriage dower of their +children, and await it from Him. Therefore also He permits them +to go their way, with cares and worries, and yet succeed poorly. + +V. Thus it is true, as men say, that parents, although they had +nothing else to do, could attain salvation by training their own +children; if they rightly train them to God's service, they will +indeed have both hands full of good works to do. For what else +are here the hungry, thirsty, naked, imprisoned, sick, strangers, +than the souls of your own children? with whom God makes of your +house a hospital, and sets you over them as chief nurse, to wait +on them, to give them good words and works as meat and drink, +that they may learn to trust, believe and fear God, and to place +their hope on Him, to honor His Name, not to swear nor curse, to +mortify themselves by praying, fasting, watching, working, to +attend worship and to hear God's Word, and to keep the Sabbath, +that they may learn to despise temporal things, to bear +misfortune calmly, and not to fear death nor to love this life. + +See, what great lessons are these, how many good works you have +before you in your home, with your child, that needs all these +things like a hungry, thirsty, naked, poor, imprisoned, sick +soul. O what a blessed marriage and home were that where such +parents were to be found! Truly it would be a real Church, a +chosen cloister, yea, a paradise. Of such says Psalm cxxviii: +"Blessed are they that fear God, and walk in His Commandments; +thou shalt eat of the labor of thine hands; therefore thou shalt +be happy, and it shall be well with thee. Thy wife shall be as +a fruitful vine in thine house, and thy children shall be as the +young scions of laden olive trees about thy table. Behold, thus +shall the man be blessed, that feareth the Lord," etc. Where are +such parents? Where are they that ask after good works? Here none +wishes to come. Why? God has commanded it; the devil, flesh and +blood pull away from it; it makes no show, therefore it counts +for nothing. Here this husband runs to St. James, that wife vows +a pilgrimage to Our Lady; no one vows that he will properly +govern and teach himself and his child to the honor of God; he +leaves behind those whom God has commanded him to keep in body +and soul, and would serve God in some other place, which has not +been commanded him. Such perversity no bishop forbids, no +preacher corrects; nay, for covetousness' sake they confirm it +and daily only invent more pilgrimages, elevations of saints, +indulgence-fairs. God have pity on such blindness. + +VI. On the other hand, parents cannot earn eternal punishment in +any way more easily than by neglecting their own children in +their own home, and not teaching them the things which have been +spoken of above. Of what help is it, that they kill themselves +with fasting, praying, making pilgrimages, and do all manner of +good works? God will, after all, not ask them about these things +at their death and in the day of judgment, but will require of +them the children whom He entrusted to them. This is shown by +that word of Christ, Luke xxiii, "Ye daughters of Jerusalem, weep +not for me, but for yourselves and for your children. The days +are coming, in which they shall say: Blessed are the wombs that +never bare, and the paps which never gave suck." Why shall they +lament, except because all their condemnation comes from their +own children? If they had not had children, perhaps they might +have been saved. Truly, these words ought to open the eyes of +parents, that they may have regard to the souls of their +children, so that the poor children be not deceived by their +false, fleshly love, as if they had rightly honored their parents +when they are not angry with them, or are obedient in worldly +matters, by which their self-will is strengthened; although the +Commandment places the parents in honor for the very purpose that +the self-will of the children may be broken, and that the +children may become humble and meek. + +Just as it has been said of the other Commandments, that they are +to be fulfilled in the chief work, so here too let no one suppose +that the training and teaching of his children is sufficient of +itself, except it be done in confidence of divine favor, so that +a man doubt not that he is wellpleasing to God in his works, and +that he let such works be nothing else than an exhortation and +exercise of his faith, that he trust God and look to Him for +blessings and a gracious will; without which faith no work lives, +or is good and acceptable; for many heathen have trained their +children beautifully, but it is all lost, because of their +unbelief. + +VII. The second work of this Commandment is to honor and obey the +spiritual mother, the holy Christian Church, the spiritual power, +so that we conform to what she commands, forbids, appoints, +orders, binds and looses, and honor, fear and love the spiritual +authority as we honor, love and fear our natural parents, and +yield to it in all things which are not contrary to the first +three Commandments. + +Now with regard to this work, things are almost worse than with +regard to the first. The spiritual authority should punish sin +with the ban and with laws, and constrain its spiritual children +to be good, in order that they might have reason to do this work +and to exercise themselves in obeying and honoring it. Such zeal +one does not see now; they act toward their subjects like the +mothers who forsake their children and run after their lovers, +as Hosea ii. says; they do not preach, they do not teach, they +do not hinder, they do not punish, and there is no spiritual +government at all left in Christendom. + +What can I say of this work? A few fast-days and feast-days are +left, and these had better be done away with. But no one gives +this a thought, and there is nothing left except the ban for +debt, and this should not be. But spiritual authority should look +to it, that adultery, unchastity, usury, gluttony, worldly show, +excessive adornment, and such like open sin and shame might be +most severely punished and corrected; and they should properly +manage the endowments, monastic houses, parishes and schools, and +earnestly maintain worship in them, provide for the young people, +boys and girls, in schools and cloisters, with learned, pious men +as teachers, that they might all be well trained, and so the +older people give a good example and Christendom be filled and +adorned with fine young people. So St. Paul teaches his disciple +Titus, that he should rightly instruct and govern all classes, +young and old, men and women. But now he goes to school who +wishes; he is taught who governs and teaches himself; nay, it +has, alas! come to such a pass that the places where good should +be taught have become schools of knavery, and no one at all takes +thought for the wild youth. + +VIII. If the above order prevailed, one could say how honor and +obedience should be given to the spiritual authority. But now the +case is like that of the natural parents who let their children +do as they please; at present the spiritual authority threatens, +dispenses, takes money, and pardons more than it has power to +pardon. I will here refrain from saying more; we see more of it +than is good; greed holds the reins, and just what should be +forbidden is taught; and it is clearly seen that the spiritual +estate is in all things more worldly than the worldly estate +itself. Meanwhile Christendom must be ruined, and this +Commandment perish. + +If there were a bishop who would zealously provide for all these +classes, supervise, make visitations and be faithful as he ought, +truly, one city would be too much for him. For in the time of the +Apostles, when Christendom was at its best estate, each city had +a bishop, although the smallest part of the inhabitants were +Christians. How may things go when one bishop wants to have so +much, another so much, this one the whole world, that one the +fourth of it. + +It is time that we pray God for mercy. Of spiritual power we have +much; but of spiritual government nothing or little. Meanwhile +may he help who can, that endowments, monastic houses, parishes +and schools be well established and managed; and it would also +be one of the works of the spiritual authority that it lessen the +number of endowments, monastic houses and schools, where they +cannot be cared for. It is much better that there be no monastic +house or endowment than that there be evil government in them, +whereby God is the more provoked to anger. + +IX. Since, then, the authorities so entirely neglect their work, +and are perverted, it must assuredly follow that they misuse +their power, and undertake other and evil works, just as parents +do when they give some command contrary to God. Here we must be +wise; for the Apostle has said, that those times shall be +perilous in which such authorities shall rule. For it seems as +if we resisted their power if we do not do and leave undone all +that they prescribe. Therefore we must take hold of the first +three Commandments and the First Table, and be certain that no +man, neither bishop, nor pope, nor angel, may command or +determine anything that is contrary to or hinders these three +Commandments, or does not help them; and if they attempt such +things, it is not valid and amounts to nothing; and we also sin +if we follow and obey, or even tolerate such acts. + +From this it is easy to understand that the commands of fasting +do not include the sick, the pregnant women, or those who for +other reasons cannot fast without injury. And, to rise higher, +in our time nothing comes from Rome but a fair of spiritual +wares, which are openly and shamelessly bought and sold, +indulgences, parishes, monastic houses, bishoprics, provostships, +benefices, and every thing that has ever been founded to God's +service far and wide; whereby not only is all money and wealth +of the world drawn and driven to Rome (for this would be the +smallest harm), but the parishes, bishoprics and prelacies are +torn to pieces, deserted, laid waste, and so the people are +neglected, God's Word and God's Name and honor come to naught, +and faith is destroyed, so that at last such institutions and +offices fall into the hands not only of unlearned and unfit men, +but the greater part into the hands of the Romans, the greatest +villains in the world. Thus what has been founded for God's +service, for the instruction, government and improvement of the +people, must now serve the stable-boys, mule-drivers, yea, not +to use plainer language, Roman whores and knaves; yet we have no +more thanks than that they mock us for it as fools. + +X. If then such unbearable abuses are all carried on in the Name +of God and St. Peter, just as if God's Name and the spiritual +power were instituted to blaspheme God's honor, to destroy +Christendom, body and soul: we are indeed in duty bound to resist +in a proper way as much as we can. And here we must do like pious +children whose parents have become insane, and first see by what +right that which has been founded for God's service in our lands, +or has been ordained to provide for our children, must be allowed +to do its work in Rome, and to lapse here, where it ought to +serve. How can we be so foolish? + +Since then bishops and spiritual prelates stand idle in this +matter, offer no opposition or are afraid, and thus allow +Christendom to perish, it is our duty first of all humbly to call +upon God for help to prevent this thing, then to put our hand to +work to the same end, send the courtesans and those who bear +letters from Rome about their business, in a reasonable, gentle +way inform them that, if they wish to care for their parishes +properly, they shall live in them and improve the people by +preaching or by good example; or if not, and they do live in Rome +or elsewhere, lay waste and debauch the churches, then let the +pope feed them, whom they serve. It is not fitting that we +support the pope's servants, his people, yes, his knaves and +whores, to the destruction and injury of our souls. + +Lo! these are the true Turks, whom the kings, princes and the +nobility ought to attack first: not seeking thereby their own +benefit, but only the improvement of Christendom, and the +prevention of the blasphemy and disgracing of the divine Name; +and so to deal with the clergy as with a father who has lost his +sense and wits; who, if one did not restrain him and resist him +(although with all humility and honor), might destroy child, heir +and everybody. Thus we are to honor Roman authority as our +highest father; and yet, since they have gone mad and lost their +senses, not allow them to do what they attempt, lest Christendom +be destroyed thereby. + +XI. Some think, this should be referred to a General Council. To +this I say: No! For we have had many councils in which this has +been proposed, namely, at Constance, Basel and the last Roman +Council; but nothing has been accomplished, and things have grown +ever worse, Moreover, such councils are entirely useless, since +Roman wisdom has contrived the device that the kings and princes +must beforehand take an oath to let the Romans remain what they +are and keep what they have, and so has put up a bar to ward off +all reformation, to retain protection and liberty for all their +knavery, although this oath is demanded, forced and taken +contrary to God and the law, and by it the doors are locked +against the Holy Spirit, Who should rule the councils. But this +would be the best, and also the only remedy remaining, if kings, +princes, nobility, cities and communities themselves began and +opened a way for reformation, so that the bishops and clergy, who +now are afraid, would have reason to follow. For here nothing +else shall and must be considered except God's first three +Commandments, against which neither Rome, nor heaven nor earth +can command or forbid anything. And the ban or threatening with +which they think they can prevent this, amounts to nothing; just +as it amounts to nothing if an insane father severely threatens +the son who restrains him or locks him up. + +XII. The third work of this Commandment is to obey the temporal +authority, as Paul teaches, Romans xiii, and Titus iii, and St. +Peter, I. Peter ii: "Submit yourselves to the king as supreme, +and to the princes as his ambassadors, and to all the ordinances +of the worldly power." But it is the work of the temporal power +to protect its subjects, and to punish thievery, robbery, and +adultery, as St. Paul says, Romans xiii: "It beareth not the +sword in vain; it serves God with it, to the terror of evil +doers, and to the protection of the good." + +Here men sin in two ways. First, if they lie to the government, +deceive it, and are disloyal, neither obey nor do as it has +ordered and commanded, whether with their bodies or their +possessions. For even if the government does injustice, as the +King of Babylon did to the people of Israel, yet God would have +it obeyed, without treachery and deception. Secondly, when men +speak evil of the government and curse it, and when a man cannot +revenge himself and abuses the government with grumbling and evil +words, publicly or secretly. + +In all this we are to regard that which St. Peter bids us regard, +namely, that its power, whether it do right or wrong, cannot harm +the soul, but only the body and property; unless indeed it should +try openly to compel us to do wrong against God or men; as in +former days when the magistrates were not yet Christians, and as +the Turk is now said to do. For to suffer wrong destroys no one's +soul, nay, it improves the soul, although it inflicts loss upon +the body and property; but to do wrong, that destroys the soul, +although it should gain all the world's wealth. + +XIII. This also is the reason why there is not such great danger +in the temporal power as in the spiritual, when it does wrong. +For the temporal power can do no harm, I since it has nothing to +do with preaching and faith and the first three Commandments. But +the spiritual power does harm not only when it does wrong, but +also when it neglects its duty and busies itself with other +things, even if they were better than the very best works of the +temporal power. Therefore, we must resist it when it does not do +right, and not resist the temporal power although it does wrong. +For the poor people believe and do as they see the spiritual +power believing and doing; if they are not set an example and are +not taught, then they also believe nothing and do nothing; since +this power is instituted for no other reason than to lead the +people in faith to God. All this is not found in the temporal +power; for it may do and leave undone what it will, my faith to +God still goes its way and works its works, because I need not +believe what it believes. + +Therefore, also, the temporal power is a very small thing in +God's sight, and far too slightly regarded by Him, that for its +sake, whether it do right or wrong, we should resist, become +disobedient and quarrel. On the other hand, the spiritual power +is an exceeding great blessing, and far too precious in His eyes, +that the very least of Christians should endure and keep silent, +if it departs a hair's breadth from its own duty, not to say when +it does the very opposite of its duty, as we now see it do every +day. + +XIV. In this power also there is much abuse. First, when it +follows the flatterers, which is a common and especially harmful +plague of this power, against which no one can sufficiently guard +and protect himself. Here it is led by the nose, and oppresses +the common people, becomes a government of the like of which a +heathen says: "The spider-webs catch the small flies, but the +mill-stones roll through." So the laws, ordinances and government +of one and the same authority hold the small men, and the great +are free; and where the prince is not himself so wise that he +needs nobody's advice, or has such a standing that they fear him, +there will and must be (unless God should do a special wonder) +a childish government. + +For this reason God has considered evil, unfit rulers the +greatest of plagues, as He threatens, Isaiah iii, "I will take +away from them every man of valor, and will give children to be +their princes and babes to rule over them." Four plagues God has +named in Scripture, Ezekiel xiv. The first and slightest, which +also David chose, is pestilence, the second is famine, the third +is war, the fourth is all manner of evil beasts, such as lions, +wolves, serpents, dragons; these are the wicked rulers. For where +these are, the land is destroyed, not only in body and property, +as in the others, but also in honor, discipline, virtue and the +soul's salvation. For pestilence and famine make people good and +rich; but war and wicked rulers bring to naught everything that +has to do with temporal and eternal possessions. + +XV. A prince must also be very wise and not at all times +undertake to enforce his own will, although he may have the +authority and the very best cause. For it is a far nobler virtue +to endure wrong to one's authority than to risk property and +person, if it is advantageous to the subjects; since worldly +rights attach only to temporal goods. + +Hence, it is a very foolish saying: I have a right to it, +therefore I will take it by storm and keep it, although all sorts +of misfortune may come to others thereby. So we read of the +Emperor Octavianus, that he did not wish to make war, however +just his cause might be, unless there were sure indications of +greater benefit than harm, or at least that the harm would not +be intolerable, and said: " War is like fishing with a golden +net; the loss risked is always greater than the catch can be." +For he who guides a wagon must walk far otherwise than if he were +walking alone; when alone he may walk, jump, and do as he will; +but when he drives, he must so guide and adapt himself that the +wagon and horses can follow him, and regard that more than his +own will. So also a prince leads a multitude with him and must +not walk and act as he wills, but as the multitude can, +considering their need and advantage more than his will and +pleasure. For when a prince rules after his own mad will and +follows his own opinion, he is like a mad driver, who rushes +straight ahead with horse and wagon, through bushes, thorns, +ditches, water, up hill and down dale, regardless of roads and +bridges; he will not drive long, all will go to smash. + +Therefore it would be most profitable for rulers, that they read, +or have read to them, from youth on, the histories, both in +sacred and in profane books, in which they would find more +examples and skill in ruling than in all the books of law; as we +read that the kings of Persia did, Esther vi. For examples and +histories benefit and teach more than the laws and statutes: +there actual experience teaches, here untried and uncertain +words. + +XVI. Three special, distinct works all rulers might do in our +times, particularly in our lands. First, to make an end of the +horrible gluttony and drunkenness, not only because of the +excess, but also because of its expense. For through seasonings +and spices and the like, without which men could well live, no +little loss of temporal wealth has come and daily is coming upon +our lands. To prevent these two great evils would truly give the +temporal power enough to do, for the inroads they have made are +wide and deep. And how could those in power serve God better and +thereby also improve their own land? + +Secondly, to forbid the excessive cost of clothing, whereby so +much wealth is wasted, and yet only the world and the flesh are +served; it is fearful to think that such abuse is to be found +among the people who have been pledged, baptised and consecrated +to Christ, the Crucified, and who should bear the Cross after Him +and prepare for the life to come by dying daily. If some men +erred through ignorance, it might be borne; but that it is +practised so freely, without punishment, without shame, without +hindrance, nay, that praise and fame are sought thereby, this is +indeed an unchristian thing. Thirdly, to drive out the usurious +buying of rent-charges, which in the whole world ruins, consumes +and troubles all lands, peoples and cities through its cunning +form, by which it appears not to be usury, while in truth it is +worse than usury, because men are not on their guard against it +as against open usury. See, these are the three Jews, as men say, +who suck the whole world dry. Here princes ought not to sleep, +nor be lazy, if they would give a good account of their office +to God. + +XVII. Here too ought to be mentioned the knavery which is +practised by officiales and other episcopal and spiritual +officers, who ban, load, hunt and drive the poor people with +great burdens, as long as a penny remains. This ought to be +prevented by the temporal sword, since there is no other help or +remedy. + +O, would God in heaven, that some time a government might be +established that would do away with the public bawdy-houses, as +was done among the people of Israel! It is indeed an unchristian +sight, that public houses of sin are maintained among Christians, +a thing formerly altogether unheard of. It should be a rule that +boys and girls should be married early and such vice be +prevented. Such a rule and custom ought to be sought for by both +the spiritual and the temporal power. If it was possible among +the Jews, why should it not also be possible among Christians? +Nay, if it is possible in villages, towns and some cities, as we +all see, why should it not be possible everywhere? + +But the trouble is, there is no real government in the world. No +one wants to work, therefore the mechanics must give their +workmen holiday: then they are free and no one can tame them. But +if there were a rule that they must do as they are bid, and no +one would give them work in other places, this evil would to a +large extent be mended. God help us! I fear that here the wish +is far greater than the hope; but this does not excuse us. + +Now see, here only a few works of magistrates are indicated, but +they are so good and so many, that they have superabundant good +works to do every hour and could constantly serve God. But these +works, like the others, should also be done in faith, yea, be an +exercise of faith, so that no one expect to please God by the +works, but by confident trust in His favor do such works only to +the honor and praise of his gracious God, thereby to serve and +benefit his neighbor. + +XVIII. The fourth work of this Commandment is obedience of +servants and workmen toward their lords and ladies, masters and +mistresses. Of this St. Paul says, Titus ii: "Thou shalt exhort +servants that they highly honor their masters, be obedient, do +what pleases them, not cheating them nor opposing them"; for this +reason also: because they thereby bring the doctrine of Christ +and our faith into good repute, that the heathen cannot complain +of us and be offended. St. Peter also says: "Servants, be subject +to your masters, for the fear of God, not only to the good and +gentle, but also to the froward and harsh. For this is acceptable +with God, if a man suffers harshness, being innocent." + +Now there is the greatest complaint in the world about servants +and working men, that they are disobedient, unfaithful, +unmannerly, and over-reaching; this is a plague sent of God. And +truly, this is the one work of servants whereby they may be +saved; truly they need not make pilgrimages or do this thing or +the other; they have enough to do if their heart is only set on +this, that they gladly do and leave undone what they know pleases +their masters and mistresses, and all this in a simple faith; not +that they would by their works gain much merit, but that they do +it all in the confidence of divine favor (in which all merits are +to be found), purely for nothing, out of the love and good-will +toward God which grows out of such confidence. And all such works +they should think of as an exercise and exhortation ever to +strengthen their faith and confidence more and more. For, as has +now been frequently said, this faith makes all works good, yea, +it must do them and be the master-workman. + +XIX. On the other hand, the masters and mistresses should not +rule their servants, maids and workingmen roughly, not look to +all things too closely, occasionally overlook something, and for +peace' sake make allowances. For it is not possible that +everything be done perfectly at all times among any class of men, +as long as we live on earth in imperfection. Of this St. Paul +says, Colossians iv, "Masters, do unto your servants that which +is just and equal, knowing that ye also have a Master in heaven." +Therefore as the masters do not wish God to deal too sharply with +them, but that many things be overlooked through grace, they also +should be so much the more gentle toward their servants, and +overlook some things, and yet have a care that the servants do +right and learn to fear God. + +But see now, what good works a householder and a mistress can do, +how finely God offers us all good works so near at hand, so +manifold, so continuously, that we have no need of asking after +good works, and might well forget the other showy, far-off, +invented works of men, such as making pilgrimages, building +churches, seeking indulgence, and the like. + +Here I ought naturally also to say how a wife ought to be +obedient, subject to her husband as to her superior, give way to +him, keep silent and give up to him, where it is a matter not +contrary to God's commands. On the other hand, the husband should +love his wife, overlook a little, and not deal strictly with her, +of which matter St. Peter and St. Paul have said much. But this +has its place in the further explanation of the Ten Commandments, +and is easily inferred from these passages. + +XX. But all that has been said of these works is included in +these two, obedience and considerateness. Obedience is the duty +of subjects, considerateness that of masters, that they take care +to rule their subjects well, deal kindly with them, and do +everything whereby they may benefit and help them. That is their +way to heaven, and these are the best works they can do on earth; +with these they are more acceptable to God than if without these +they did nothing but miracles. So says St. Paul, Romans xii: "He +that ruleth, let him do it with diligence"; as who should say: +"Let him not allow himself to be led astray by what other people +or classes of people do; let him not look to this work or to +that, whether it be splendid or obscure; but let him look to his +own position, and think only how he may benefit those who are +subject to him; by this let him stand, nor let himself be torn +from it, although heaven stood open before him, nor be driven +from it, although hell were chasing him. This is the right road +that leads him to heaven." + +Oh, if a man were so to regard himself and his position, and +attended to its duties alone, how rich in good works would he be +in a short time, so quietly and secretly that no one would notice +it except God alone! But now we let all this go, and one runs to +the Carthusians, another to this place, a third to that, just as +if good works and God's Commandments had been thrown into corners +and hidden; although it is written in Proverbs i, that divine +wisdom crieth out her commandments publicly in the streets, in +the midst of the people and in the gates of the cities; which +means that they are present in profusion in all places, in all +stations of life and at all times, and we do not see them, but +in our blindness look for them elsewhere. This Christ declared, +Matthew xxiv: "If they shall say unto you: Lo, here is Christ, +or there, believe it not. If they shall say: Behold, He is in the +desert, go not forth; behold, He is in the secret chambers, +believe it not; they are false prophets and false Christs." + +XXI. Again, obedience is the duty of subjects, that they direct +all their diligence and effort to do and to leave undone what +their over-lords desire of them, that they do not allow +themselves to be torn or driven from this, whatever another do. +Let no man think that he lives well or does good works, whether +it be prayer or fasting, or by whatever name it may be called, +if he does not earnestly and diligently exercise himself in this. + +But if it should happen, as it often does, that the temporal +power and authorities, as they are called, should urge a subject +to do contrary to the Commandments of God, or hinder him from +doing them, there obedience ends, and that duty is annulled. Here +a man must say as St. Peter says to the rulers of the Jews: "We +ought to obey God rather than men." He did not say: "We must not +obey men"; for that would be wrong; but he said: "God rather than +men." Thus, if a prince desired to go to war, and his cause was +manifestly unrighteous, we should not follow nor help him at all; +since God has commanded that we shall not kill our neighbor, nor +do him injustice. Likewise, if he bade us bear false witness, +steal, lie or deceive and the like. Here we ought rather give up +goods, honor, body, and life, that God's Commandments may stand. + +The four preceding Commandments have their works in the +understanding, that is, they take a man captive, rule him and +make him subject, so that he rule not himself, approve not +himself, think not highly of himself; but in humility know +himself and allow himself to be led, that pride be prevented. The +following Commandments deal with the passions and lust of men, +that these also be killed. + +I. The passions of anger and revenge, of which the Fifth +Commandment says, "Thou shalt not kill." This Commandment has one +work, which however includes many and dispels many vices, and is +called meekness. Now this is of two kinds. The one has a +beautiful splendor, and there is nothing back of it. This we +practice toward our friends and those who do us good and give us +pleasure with goods, honor and favor, or who do not offend us +with words nor with deeds. Such meekness irrational animals have, +lions and snakes, Jews, Turks, knaves, murderers, bad women. +These are all content and gentle when men do what they want, or +let them alone; and yet there are not a few who, deceived by such +worthless meekness, cover over their anger and excuse it, saying: +"I would indeed not be angry, if I were left alone." Certainly, +my good man, so the evil spirit also would be meek if he had his +own way. Dissatisfaction and resentment overwhelm you in order +that they may show you how full of anger and wickedness you are, +that you may be admonished to strive after meekness and to drive +out anger. + +The second form of meekness is good through and through, that +which is shown toward opponents and enemies, does them no harm, +does not revenge itself, does not curse nor revile, does not +speak evil of them, does not meditate evil against them, although +they had taken away goods, honor, life, friends and everything. +Nay, where it is possible, it returns good for evil, speaks well +of them, thinks well of them, prays for them. Of this Christ +says, Matthew v: "Do good to them that despitefully use you. Pray +for them that persecute you and revile you." And Paul, Romans +xii: "Bless them which curse you, and by no means curse them, but +do good to them." + +II. Behold how this precious, excellent work has been lost among +Christians, so that nothing now everywhere prevails except +strife, war, quarreling, anger, hatred, envy, back-biting, +cursing, slandering, injuring, vengeance, and all manner of angry +works and words; and yet, with all this, we have our many +holidays, hear masses, say our prayers, establish churches, and +more such spiritual finery, which God has not commanded. We shine +resplendently and excessively, as if we were the most holy +Christians there ever were. And so because of these mirrors and +masks we allow God's Commandment to go to complete ruin, and no +one considers or examines himself, how near or how far he be from +meekness and the fulfilment of this Commandment; although God has +said, that not he who does such works, but he who keeps His +Commandments, shall enter into eternal life. + +Now, since no one lives on earth upon whom God does not bestow +an enemy and opponent as a proof of his own anger and wickedness, +that is, one who afflicts him in goods, honor, body or friends, +and thereby tries whether anger is still present, whether he can +be well-disposed toward his enemy, speak well of him, do good to +him, and not intend any evil against him; let him come forward +who asks what he shall do that he may do good works, please God +and be saved. Let him set his enemy before him, keep him +constantly before the eyes of his heart, as an exercise whereby +he may curb his spirit and train his heart to think kindly of his +enemy, wish him well, care for him and pray for him; and then, +when opportunity offers, speak well of him and do good to him. +Let him who will, try this and if he find not enough to do all +his life long, he may convict me of lying, and say that my +contention was wrong. But if this is what God desires, and if He +will be paid in no other coin, of what avail is it, that we busy +ourselves with other great works which are not commanded, and +neglect this? Therefore God says, Matthew v, "I say unto you, +that whosoever is angry with his neighbor, is in danger of the +judgment; but whosoever shall say to his brother, Thou fool (that +is, all manner of invective, cursing, reviling, slandering), he +shall be in danger of everlasting fire." What remains then for +the outward act, striking, wounding, killing, injuring, etc., if +the thoughts and words of anger are so severely condemned? + +III. But where there is true meekness, there the heart is pained +at every evil which happens to one's enemy. And these are the +true children and heirs of God and brethren of Christ, Whose +heart was so pained for us all when He died on the holy Cross. +Even so we see a pious judge passing sentence upon the criminal +with sorrow, and regretting the death which the law imposes. Here +the act seems to be one of anger and harshness. So thoroughly +good is meekness that even in such works of anger it remains, +nay, it torments the heart most sorely when it must be angry and +severe. + +But here we must watch, that we be not meek contrary to God's +honor and Commandment. For it is written of Moses that he was the +very meekest man on earth, and yet, when the Jews had worshiped +the golden calf and provoked God to anger, he put many of them +to death, and thereby made atonement before God. Likewise it is +not fitting that the magistrates should be idle and allow sin to +have sway, and that we say nothing. My own possessions, my honor, +my injury, I must not regard, nor grow angry because of them; but +God's honor and Commandment we must protect, and injury or +injustice to our neighbor we must prevent, the magistrates with +the sword, the rest of us with reproof and rebuke, yet always +with pity for those who have merited the punishment. + +This high, noble, sweet work can easily be learned, if we perform +it in faith, and as an exercise of faith. For if faith does not +doubt the favor of God nor question that God is gracious, it will +become quite easy for a man to be gracious and favorable to his +neighbor, however much he may have sinned; for we have sinned +much more against God. Behold, a short Commandment this, but it +presents a long, mighty exercise of good works and of faith. + +Thou shalt not commit adultery. + +In this Commandment too a good work is commanded, which includes +much and drives away much vice; it is called purity, or chastity, +of which much is written and preached, and it is well known to +every one, only that it is not as carefully observed and +practised as other works which are not commanded. So ready are +we to do what is not commanded and to leave undone what is +commanded. We see that the world is full of shameful works of +unchastity, indecent words, tales and ditties, temptation to +which is daily increased through gluttony and drunkenness, +idleness and frippery. Yet we go our way as if we were +Christians; when we have been to church, have said our little +prayer, have observed the fasts and feasts, then we think our +whole duty is done. + +Now, if no other work were commanded but chastity alone, we would +all have enough to do with this one; so perilous and raging a +vice is unchastity. It rages in all our members: in the thoughts +of our hearts, in the seeing of our eyes, in the hearing of our +ears, in the words of our mouth, in the works of our hands and +feet and all our body. To control all these requires labor and +effort; and thus the Commandments of God teach us how great truly +good works are, nay, that it is impossible for us of our own +strength to conceive a good work, to say nothing of attempting +or doing it. St. Augustine says, that among all the conflicts of +the Christian the conflict of chastity is the hardest, for the +one reason alone, that it continues daily without ceasing, and +chastity seldom prevails. This all the saints have wept over and +lamented, as St. Paul does, Romans vii: "I find in me, that is +in my flesh, no good thing." + +II. If this work of chastity is to be permanent, it will drive +to many other good works, to fasting and temperance over against +gluttony and drunkenness, to watching and early rising over +against laziness and excessive sleep, to work and labor over +against idleness. For gluttony, drunkenness, lying late abed, +loafing and being without work are weapons of unchastity, with +which chastity is quickly overcome. On the other hand, the holy +Apostle Paul calls fasting, watching and labor godly weapons, +with which unchastity is mastered; but, as has been said above, +these exercises must do no more than overcome unchastity, and not +pervert nature. + +Above all this, the strongest defence is prayer and the Word of +God; namely, that when evil lust stirs, a man flee to prayer, +call upon God's mercy and help, read and meditate on the Gospel, +and in it consider Christ's sufferings. Thus says Psalm cxxxvii: +"Happy shall he be, that taketh and dasheth the little ones of +Babylon against the rock," that is, if the heart runs to the Lord +Christ with its evil thoughts while they are yet young and just +beginning; for Christ is a Rock, on which they are ground to +powder and come to naught. + +See, here each one will find enough to do with himself, and more +than enough, and will be given many good works to do within +himself. But now no one uses prayer, fasting, watching, labor for +this purpose, but men stop in these works as if they were in +themselves the whole purpose, although they should be arranged +so as to fulfil the work of this Commandment and purify us daily +more and more. + +Some have also indicated more things which should be avoided, +such as soft beds and clothes, that we should avoid excessive +adornment, and neither associate nor talk with members of the +opposite sex, nor even look upon them, and whatsoever else may +be conducive to chastity. In all these things no one can fix a +definite rule and measure. Each one must watch himself and see +what things are needful to him for chastity, in what quantity and +how long they help him to be chaste, that he may thus choose and +observe them for himself; if he cannot do this, let him for a +time give himself up to be controlled by another, who may hold +him to such observance until he can learn to rule himself. This +was the purpose for which the monastic houses were established +of old, to teach young people discipline and purity. + +III. In this work a good strong faith is a great help, more +noticeably so than in almost any other; so that for this reason +also Isaiah xi. says that "faith is a girdle of the reins," that +is, a guard of chastity. For he who so lives that he looks to God +for all grace, takes pleasure in spiritual purity; therefore he +can so much more easily resist fleshly impurity: and in such +faith the Spirit tells him of a certainty how he shall avoid evil +thoughts and everything that is repugnant to chastity. For as the +faith in divine favor lives without ceasing and works in all +works, so it also does not cease its admonitions in all things +that are pleasing to God or displease Him; as St. John says in +his Epistle: "Ye need not that any man teach you: for the divine +anointing, that is, the Spirit of God, teacheth you of all +things." + +Yet we must not despair if we are not soon rid of the temptation, +nor by any means imagine that we are free from it as long as we +live, and we must regard it only as an incentive and admonition +to prayer, fasting, watching, laboring, and to other exercises +for the quenching of the flesh, especially to the practice and +exercise of faith in God. For that chastity is not precious which +is at ease, but that which is at war with unchastity, and fights, +and without ceasing drives out all the poison with which the +flesh and the evil spirit attack it. Thus St. Peter says, "I +beseech you, abstain from fleshly desires and lusts, which war +always against the soul." And St. Paul, Romans vi, "Ye shall not +obey the body in its lusts." In these and like passages it is +shown that no one is without evil lust; but that everyone shall +and must daily fight against it. But although this brings +uneasiness and pain, it is none the less a work that gives +pleasure, in which we shall have our comfort and satisfaction. +For they who think they make an end of temptation by yielding to +it, only set themselves on fire the more; and although for a time +it is quiet, it comes again with more strength another time, and +finds the nature weaker than before. + +Thou shalt not steal. + +This Commandment also has a work, which embraces very many good +works, and is opposed to many vices, and is called in German +Mildigkeit, "benevolence;" which is a work ready to help and +serve every one with one's goods. And it fights not only against +theft and robbery, but against all stinting in temporal goods +which men may practise toward one another: such as greed, usury, +overcharging and plating wares that sell as solid, counterfeit +wares, short measures and weights, and who could tell all the +ready, novel, clever tricks, which multiply daily in every trade, +by which every one seeks his own gain through the other's loss, +and forgets the rule which says: "What ye wish that others do to +you, that do ye also to them." If every one kept this rule before +his eyes in his trade, business, and dealings with his neighbor, +he would readily find how he ought to buy and sell, take and +give, lend and give for nothing, promise and keep his promise, +and the like. And when we consider the world in its doings, how +greed controls all business, we would not only find enough to do, +if we would make an honorable living before God, but also be +overcome with dread and fear for this perilous, miserable life, +which is so exceedingly overburdened, entangled and taken captive +with cares of this temporal life and dishonest seeking of gain. + +II. Therefore the Wise Man says not in vain: "Happy is the rich +man, who is found without blemish, who does not run after gold, +and has not set his confidence in the treasures of money. Who is +he? We will praise him, that he has done wondrous things in his +life." As if he would say: "None such is found, or very few +indeed." Yea, they are very few who notice and recognise such +lust for gold in themselves. For greed has here a very beautiful, +fine cover for its shame, which is called provision for the body +and natural need, under cover of which it accumulates wealth +beyond all limits and is never satisfied; so that he who would +in this matter keep himself clean, must truly, as he says, do +miracles or wondrous things in his life. + +Now see, if a man wish not only to do good works, but even +miracles, which God may praise and be pleased with, what need has +he to look elsewhere? Let him take heed to himself, and see to +it that he run not after gold, nor set his trust on money, but +let the gold run after him, and money wait on his favor, and let +him love none of these things nor set his heart on them; then he +is the true, generous, wonderworking, happy man, as Job xxxi +says: "I have never yet: relied upon gold, and never yet made +gold my hope and confidence." And Psalm lxii: "If riches +increase, set not your heart upon them." So Christ also teaches, +Matthew vi, that we shall take no thought, what we shall eat and +drink and wherewithal we shall be clothed, since God cares for +this, and knows that we have need of all these things. + +But some say: "Yes, rely upon that, take no thought, and see +whether a roasted chicken will fly into your mouth!" I do not say +that a man shall not labor and seek a living; but he shall not +worry, not be greedy, not despair, thinking that he will not have +enough; for in Adam we are all condemned to labor, when God says +to him, Genesis iii, "In the sweat of thy face shalt thou eat +bread." And Job v, "As the birds to flying, so is man born unto +labor." Now the birds fly without worry and greed, and so we also +should labor without worry and greed; but if you do worry and are +greedy, wishing that the roasted chicken fly into your mouth: +worry and be greedy, and see whether you will thereby fulfil +God's Commandment and be saved! + +III. This work faith teaches of itself. For if the heart looks +for divine favor and relies upon it, how is it possible that a +man should be greedy and worry? He must be sure beyond a doubt +that God cares for him; therefore he does not cling to money; he +uses it also with cheerful liberality for the benefit of his +neighbor, and knows well that he will have enough, however much +he may give away. For his God, Whom he trusts, will not lie to +him nor forsake him, as it is written, Psalm xxxvii: "I have been +young, and now am old; never have I seen a believing man, who +trusts God, that is a righteous man, forsaken, or his child +begging bread." Therefore the Apostle calls no other sin idolatry +except covetousness, because this sin shows most plainly that it +does not trust God for anything, expects more good from its money +than from God; and, as has been said, it is by such confidence +that God is truly honored or dishonored. + +And, indeed, in this Commandment it can be clearly seen how all +good works must be done in faith; for here every one most surely +feels that the cause of covetousness is distrust and the cause +of liberality is faith. For because a man trusts God, he is +generous and does not doubt that he will always have enough; on +the other hand, a man is covetous and worries because he does not +trust God. Now, as in this Commandment faith is the +master-workman and the doer of the good work of liberality, so +it is also in all the other Commandments, and without such faith +liberality is of no worth, but rather a careless squandering of +money. + +IV. By this we are also to know that this liberality shall extend +even to enemies and opponents. For what manner of good deed is +that, if we are liberal only to our friends? As Christ teaches, +Luke vi, even a wicked man does that to another who is his +friend. Besides, the brute beasts also do good and are generous +to their kind. Therefore a Christian must rise higher, let his +liberality serve also the undeserving, evil-doers, enemies, and +the ungrateful, even as his heavenly Father makes His sun to rise +on good and evil, and the rain to fall on the grateful and +ungrateful. + +But here it will be found how hard it is to do good works +according to God's Commandment, how nature squirms, twists and +writhes in its opposition to it, although it does the good works +of its own choice easily and gladly. Therefore take your enemies, +the ungrateful, and do good to them; then you will find how near +you are to this Commandment or how far from it, and how all your +life you will always have to do with the practice of this work. +For if your enemy needs you and you do not help him when you can, +it is just the same as if you had stolen what belonged to him, +for you owed it to him to help him. So says St. Ambrose, "Feed +the hungry; if you do not feed him, you have, as far as you are +concerned, slain him." And in this Commandment are included the +works of mercy, which Christ will require at men's hands at the +last day. + +But the magistrates and cities ought to see to it that the +vagabonds, pilgrims and mendicants from foreign lands be +debarred, or at least allowed only under restrictions and rules, +so that knaves be not permitted to run at large under the guise +of mendicants, and their knavery, of which there now is much, be +prohibited. I have spoken at greater length of this Commandment +in the Treatise on Usury. + +Thou shalt not bear false witness against thy neighbor. + +This Commandment seems small, and yet is so great, that he who +would rightly keep it must risk and imperil life and limb, goods +and honor, friends and all that he has; and yet it includes no +more than the work of that small member, the tongue, and is +called in German Wahrheit sagen, "telling the truth" and, where +there is need, gainsaying lies; so that it forbids many evil +works of the tongue. First: those which are committed by +speaking, and those which are committed by keeping silent. By +speaking, when a man has an unjust law-suit, and wants to prove +and maintain his case by a false argument, catch his neighbor +with subtilty, produce everything that strengthens and furthers +his own cause, and withhold and discount everything that furthers +his neighbor's good cause; in doing which he does not do to his +neighbor as he would have his neighbor do to him. This some men +do for the sake of gain, some to avoid loss or shame, thereby +seeking their own advantage more than God's Commandment, and +excuse themselves by saying: Vigilanti jura subveniunt, "the law +helps him who watches"; just as if it were not as much their duty +to watch for their neighbor's cause as for their own. Thus they +intentionally allow their neighbor's cause to be lost, although +they know that it is just. This evil is at present so common that +I fear no court is held and no suit tried but that one side sins +against this Commandment. And even when they cannot accomplish +it, they yet have the unrighteous spirit and will, so that they +would wish the neighbor's just cause to be lost and their unjust +cause to prosper. This sin is most frequent when the opponent is +a prominent man or an enemy. For a man wants to revenge himself +on his enemy: but the ill will of a man of prominence he does not +wish to bring upon himself; and then begins the flattering and +fawning, or, on the other hand, the withholding of the truth. +Here no one is willing to run the risk of disfavor and +displeasure, loss and danger for the truth's sake; and so God's +Commandment must perish. And this is almost universally the way +of the world. He who would keep this Commandment, would have both +hands full doing only those good works which concern the tongue. +And then, how many are there who allow themselves to be silenced +and swerved aside from the truth by presents and gifts! so that +in all places it is truly a high, great, rare work, not to be a +false witness against one's neighbor. + +II. There is a second bearing of witness to the truth, which is +still greater, with which we must fight against the evil spirits; +and this concerns not temporal matters, but the Gospel and the +truth of faith, which the evil spirit has at no time been able +to endure, and always so manages that the great among men, whom +it is hard to resist, must oppose and persecute it. Of which it +is written in Psalm lxxxii, "Rid the poor out of the hand of the +wicked, and help the forsaken to maintain his just cause." + +Such persecution, it is true, has now become infrequent; but that +is the fault of the spiritual prelates, who do not stir up the +Gospel, but let it perish, and so have abandoned the very thing +because of which such witnessing and persecution should arise; +and in its place they teach us their own law and what pleases +them. For this reason the devil also does not stir, since by +vanquishing the Gospel he has also vanquished faith in Christ, +and everything goes as he wishes. But if the Gospel should be +stirred up and be heard again, without doubt the whole world +would be aroused and moved, and the greater portion of the kings, +princes, bishops, doctors and clergy, and all that is great, +would oppose it and rage against it, as has always happened when +the Word of God has come to light; for the world cannot endure +what comes from God. This is proved in Christ, Who was and is the +very greatest and most precious and best of all that God has; yet +the world not only did not receive Him, but persecuted Him more +cruelly than all others who had ever come forth from God. + +Therefore, as at that time, so at all times there are few who +stand by the divine truth, and imperil and risk life and limb, +goods and honor, and all that they have, as Christ has foretold: +"Ye shall be hated of all men for My Name's sake." And: "Many of +them shall be offended in Me." Yea, if this truth were attacked +by peasants, herdsmen, stable-boys and men of no standing, who +would not be willing and able to confess it and to bear witness +to it? But when the pope, and the bishops, together with princes +and kings attack it, all men flee, keep silent, dissemble, in +order that they may not lose goods, honor, favor and life. + +III. Why do they do this? Because they have no faith in God, and +expect nothing good from Him. For where such faith and confidence +are, there is also a bold, defiant, fearless heart, that ventures +and stands by the truth, though it cost life or cloak, though it +be against pope or kings; as we see that the martyrs did. For +such a heart is satisfied and rests easy because it has a +gracious, loving God. Therefore it despises all the favor, grace, +goods and honor of men, lets them come and go as they please; as +is written in Psalm xv: "He contemneth them that contemn God, and +honoreth them that fear the Lord"; that is, the tyrants, the +mighty, who persecute the truth and despise God, he does not +fear, he does not regard them, he despiseth them; on the other +hand, those who are persecuted for the truth's sake, and fear God +more than men, to these he clings, these he defends, these he +honors, let it vex whom it may; as it is written of Moses, +Hebrews xi, that he stood by his brethren, regardless of the +mighty king of Egypt. + +Lo, in this Commandment again you see briefly that faith must be +the master-workman in this work also, so that without it no one +has courage to do this work: so entirely are all works comprised +in faith, as has now been often said. Therefore, apart from faith +all works are dead, however good the form and name they bear. For +as no one does the work of this Commandment except he be firm and +fearless in the confidence of divine favor; so also he does no +work of any other Commandment without the same faith: thus every +one may easily by this Commandment test and weigh himself whether +he be a Christian and truly believe in Christ, and thus whether +he is doing good works or no. Now we see how the Almighty God has +not only set our Lord Jesus Christ before us that we should +believe in Him with such confidence, but also holds before us in +Him an example of this same confidence and of such good works, +to the end that we should believe in Him, follow Him and abide +in Him forever; as He says, John xiv: "I am the Way, the Truth +and the Life," -- the Way, in which we follow Him; the Truth, +that we believe in Him; the Life, that we live in Him forever. + +From all this it is now manifest that all other works, which are +not commanded, are perilous and easily known: such as building +churches, beautifying them, making pilgrimages, and all that is +written at so great length in the Canon Law and has misled and +burdened the world and ruined it, made uneasy consciences, +silenced and weakened faith, and has not said how a man, although +he neglect all else, has enough to do with all his powers to keep +the Commandments of God, and can never do all the good works +which he is commanded to do; why then does he seek others, which +are neither necessary nor commanded, and neglect those that are +necessary and commanded? + +The last two Commandments, which forbid evil desires of the body +for pleasure and for temporal goods, are clear in themselves; +these evil desires do no harm to our neighbor, and yet they +continue unto the grave, and the strife in us against them +endures unto death; therefore these two Commandments are drawn +together by St. Paul into one, Romans vii, and are set as a goal +unto which we do not attain, and only in our thoughts reach after +until death. For no one has ever been so holy that he felt in +himself no evil inclination, especially when occasion and +temptation were offered. For original sin is born in us by +nature, and may be checked, but not entirely uprooted, except +through the death of the body; which for this reason is +profitable and a thing to be desired. To this may God help us. +Amen. + + + + +*****The Project Gutenberg Etext of A treatise on Good Works***** + diff --git a/old/gwork10.zip b/old/gwork10.zip Binary files differnew file mode 100644 index 0000000..509c990 --- /dev/null +++ b/old/gwork10.zip |