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+*****The Project Gutenberg Etext of A treatise on Good Works*****
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+A treatise on Good Works
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+by Dr. Martin Luther
+
+January, 1996 [Etext #418]
+
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+
+
+
+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 (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*****
+