neighbor, however the civil government, preachers, father and mother
excepted, on the understanding that this commandment does not allow
evil to go unpunished. Now, as according to the Fifth Commandment no
one is to be injured in body, and yet Master Hannes [the executioner]
is excepted, who by virtue of his office does his neighbor no good, but
only evil and harm, and nevertheless does not sin against God's
commandment, because God has on His own account instituted that office;
for He has reserved punishment for His own good pleasure, as He
threatens in the First Commandment, -- just so also, although no one
has a right in his own person to judge and condemn anybody, yet if they
to whose office it belongs fail to do it, they sin as well as he who
would do so of his own accord, without such office. For here necessity
requires one to speak of the evil, to prefer charges, to investigate
and testify; and it is not different from the case of a physician who
is sometimes compelled to examine and handle the patient whom he is to
cure in secret parts. Just so governments, father and mother, brothers
and sisters, and other good friends, are under obligation to each other
to reprove evil wherever it is needful and profitable.
But the true way in this matter would be to observe the order
according to the Gospel, Matt. 18, 15, where Christ says: If thy
brother shall trespass against thee, go and tell him his fault between
thee and him alone. Here you have a precious and excellent teaching for
governing well the tongue, which is to be carefully observed against
this detestable misuse. Let this, then, be your rule, that you do not
too readily spread evil concerning your neighbor and slander him to
others, but admonish him privately that he may amend [his life].
Likewise, also, if some one report to you what this or that one has
done, teach him, too, to go and admonish him personally if he have seen
it himself; but if not, that he hold his tongue.
The same you can learn also from the daily government of the
household. For when the master of the house sees that the servant does
not do what he ought, he admonishes him personally. But if he were so
foolish as to let the servant sit at home, and went on the streets to
complain of him to his neighbors, he would no doubt be told: "You fool,
what does that concern us? Why do you not tell it to him ?" Behold,
that would be acting quite brotherly, so that the evil would be stayed,
and your neighbor would retain his honor. As Christ also says in the
same place: If he hear thee, thou host gained thy brother. Then you
have done a great and excellent work; for do you think it is a little
matter to gain a brother? Let all monks and holy orders step forth,
with all their works melted together into one mass, and see if they
can boast that they have gained a brother.
Further, Christ teaches: But if he will not hear thee, then take with
thee one or two more, that in the mouth of two or three witnesses every
word may be established. So he whom it concerns is always to be treated
with personally, and not to be spoken of without his knowledge. But if
that do not avail, then bring it publicly before the community, whether
before the civil or the ecclesiastical tribunal. For then you do not
stand alone, but you have those witnesses with you by whom you can
convict the guilty one, relying on whom the judge can pronounce
sentence and punish. This is the right and regular course for checking
and reforming a wicked person. But if we gossip about another in all
corners and stir the filth, no one will be reformed, and afterwards
when we are to stand up and bear witness, we deny having said so.
Therefore it would serve such tongues right if their itch for slander
were severely punished, as a warning to others. If you were acting for
your neighbor's reformation or from love of the truth, you would not
sneak about secretly nor shun the day and the light.
All this has been said regarding secret sins. But where the sin is
quite public so that the judge and everybody know it you can without
any sin avoid him and let him go, because he has brought himself into
disgrace, and you may also publicly testify concerning him. For when a
matter is public in the light of day, there can be no slandering or
false judging or testifying; as, when we now reprove the Pope with his
doctrine, which is publicly set forth in books and proclaimed in all
the world. For where the sin is public, the reproof also must be
public, that every one may learn to guard against it.
Thus we have now the sum and general understanding of this
commandment, to wit, that no one do any injury with the tongue to his
neighbor, whether friend or foe, nor speak evil of him, no matter
whether it be true or false, unless it be done by commandment or for
his reformation, but that every one employ his tongue and make it serve
for the best of every one else, to cover up his neighbor's sins and
infirmities, excuse them, palliate and garnish them with his own
reputation. The chief reason for this should be the one which Christ
alleges in the Gospel, in which He comprehends all commandments
respecting our neighbor, Matt. 7, 12: Whatsoever ye would that men
should do to you, do ye even so to them.
Even nature teaches the same thing in our own bodies, as St. Paul
says, 1 Cor. 12, 22: Much more, those members of the body which seem to
be more feeble are necessary; and those members of the body which we
think to be less honorable, upon these we bestow more abundant honor;
and our uncomely parts have more abundant comeliness. No one covers his
face, eyes, nose, and mouth, for they, being in themselves the most
honorable members which we have, do not require it. But the most infirm
members, of which we are ashamed, we cover with all diligence; hands,
eyes, and the whole body must help to cover and conceal them. Thus also
among ourselves should we adorn whatever blemishes and infirmities we
find in our neighbor, and serve and help him to promote his honor to
the best of our ability, and, on the other hand, prevent whatever may
be discreditable to him. And it is especially an excellent and noble
virtue for one always to explain advantageously and put the best
construction upon all he may hear of his neighbor (if it be not
notoriously evil), or at any rate to condone it over and against the
poisonous tongues that are busy wherever they can pry out and discover
something to blame in a neighbor, and that explain and pervert it in
the worst way; as is done now especially with the precious Word of God
and its preachers.
There are comprehended therefore in this commandment quite a multitude
of good works which please God most highly, and bring abundant good and
blessing, if only the blind world and the false saints would recognize
them. For there is nothing on or in entire man which can do both
greater and more extensive good or harm in spiritual and in temporal
matters than the tongue, though it is the least and feeblest member.
The Ninth and Tenth Commandments
Thou shalt not covet thy neighbor's house. Thou shalt not covet thy
neighbor's wife, nor his man-servant, nor his maid-servant, nor his
cattle, nor anything that is his.
These two commandments are given quite exclusively to the Jews;
nevertheless, in part they also concern us. For they do not interpret
them as referring to unchastity or theft, because these are
sufficiently forbidden above. They also thought that they had kept all
those when they had done or not done the external act. Therefore God
has added these two commandments in order that it be esteemed as sin
and forbidden to desire or in any way to aim at getting our neighbor's
wife or possessions; and especially because under the Jewish government
man-servants and maid-servants were not free as now to serve for wages
as long as they pleased, but were their master's property with their
body and all they had, as cattle and other possessions. Moreover,
every man had power over his wife to put her away publicly by giving
her a bill of divorce, and to take another. Therefore they were in
constant danger among each other that if one took a fancy to another's
wife, he might allege any reason both to dismiss his own wife and to
estrange the other's wife from him, that he might obtain her under
pretext of right. That was not considered a sin nor disgrace with them;
as little as now with hired help, when a proprietor dismisses his
man-servant or maid-servant, or takes another's servants from him in
any way.
Therefore (I say) they thus interpreted these commandments, and that
rightly (although their scope reaches somewhat farther and higher),
that no one think or purpose to obtain what belongs to another, such as
his wife, servants, house and estate, land meadows, cattle, even with a
show of right or by a subterfuge, yet with injury to his neighbor. For
above, in the Seventh Commandment, the vice is forbidden where one
wrests to himself the possessions of others, or withholds them from his
neighbor, which he cannot do by right. But here it is also forbidden to
alienate anything from your neighbor, even though you could do so with
honor in the eyes of the world, so that no one could accuse or blame
you as though you had obtained it wrongfully.
For we are so inclined by nature that no one desires to see another
have as much as himself, and each one acquires as much as he can; the
other may fare as best he can. And yet we pretend to be godly, know how
to adorn ourselves most finely and conceal our rascality, resort to and
invent adroit devices and deceitful artifices (such as now are daily
most ingeniously contrived) as though they were derived from the law
codes; yea, we even dare impertinently to refer to it, and boast of it,
and will not have it called rascality, but shrewdness and caution. In
this lawyers and jurists assist, who twist and stretch the law to suit
it to their cause, stress words and use them for a subterfuge,
irrespective of equity or their neighbor's necessity. And, in short,
whoever is the most expert and cunning in these affairs finds most help
in law, as they themselves say: Vigilantibus iura subveniunt [that is,
The laws favor the watchful].
This last commandment therefore is given not for rogues in the eyes of
the world, but just for the most pious, who wish to be praised and be
called honest and upright people, since they have not offended against
the former commandments, as especially the Jews claimed to be, and even
now many great noblemen, gentlemen, and princes. For the other common
masses belong yet farther down, under the Seventh Commandment, as those
who are not much concerned whether they acquire their possessions with
honor and right.
Now, this occurs most frequently in cases that are brought into court,
where it is the purpose to get something from our neighbor and to force
him out of his own. As (to give examples), when people quarrel and
wrangle about a large inheritance, real estate, etc., they avail
themselves of, and resort to, whatever has the appearance of right, so
dressing and adorning everything that the law must favor their side,
and they keep the property with such title that no one can make
complaint or lay claim thereto. In like manner, if any one desire to
have a castle, city, duchy, or any other great thing, he practices so
much financiering through relationships, and by any means he can, that
the other is judicially deprived of it, and it is adjudicated to him,
and confirmed with deed and seal and declared to have been acquired by
princely title and honestly.
Likewise also in common trade where one dexterously slips something out
of another's hand, so that he must look after it, or surprises and
defrauds him in a matter in which he sees advantage and benefit for
himself, so that the latter, perhaps on account of distress or debt,
cannot regain or redeem it without injury, and the former gains the
half or even more; and yet this must not be considered as acquired by
fraud or stolen, but honestly bought. Here they say: First come, first
served, and every one must look to his own interest, let another get
what he can. And who can be so smart as to think of all the ways in
which one can get many things into his possession by such specious
pretexts? This the world does not consider wrong [nor is it punished by
laws], and will not see that the neighbor is thereby placed at a
disadvantage, and must sacrifice what he cannot spare without injury.
Yet there is no one who wishes this to be done to him; from which we
can easily perceive that such devices and pretexts are false.
Thus it was done formerly also with respect to wives: they knew such
devices that if one were pleased with another woman, he personally or
through others (as there were many ways and means to be invented)
caused her husband to conceive a displeasure toward her, or had her
resist him and so conduct herself that he was obliged to dismiss her
and leave her to the other. That sort of thing undoubtedly prevailed
much under the Law, as also we read in the (Gospel of King Herod that
he took his brother's wife while he was yet living, and yet wished to
be thought an honorable, pious man, as St. Mark also testifies of him.
But such an example, I trust, will not occur among us, because in the
New Testament those who are married are forbidden to be divorced,
except in such a case where one [shrewdly] by some stratagem takes away
a rich bride from another. But it is not a rare thing with us that one
estranges or alienates another's man-servant or maid-servant, or
entices them away by flattering words.
In whatever way such things happen, we must know that God does not wish
that you deprive your neighbor of anything that belongs to him so that
he suffer the loss and you gratify your avarice with it, even if you
could keep it honorably before the world; for it is a secret and
insidious imposition practiced under the hat, as we say, that it may
not be observed. For although you go your way as if you had done no one
any wrong, you have nevertheless injured your neighbor; and if it is
not called stealing and cheating, yet it is called coveting your
neighbor's property, that is, aiming at possession of it, enticing it
away from him without his will, and being unwilling to see him enjoy
what God has granted him. And although the judge and every one must
leave you in possession of it, yet God will not leave you therein; for
He sees the deceitful heart and the malice of the world, which is sure
to take an ell in addition wherever you yield to her a finger's
breadth, and at length public wrong and violence follow.
Therefore we allow these commandments to remain in their ordinary
meaning, that it is commanded, first, that we do not desire our
neighbor's damage, nor even assist, nor give occasion for it, but
gladly wish and leave him what he has, and, besides, advance and
preserve for him what may be for his profit and service, as we should
wish to be treated. Thus these commandments are especially directed
against envy and miserable avarice, God wishing to remove all causes
and sources whence arises everything by which we do injury to our
neighbor, and therefore He expresses it in plain words: Thou shalt not
covet, etc. For He would especially have the heart pure, although we
shall never attain to that as long as we live here; so that this
commandment will remain, like all the rest, one that will constantly
accuse us and show how godly we are in the sight of God!
Conclusion of the Ten Commandments.
Thus we have the Ten Commandments, a compend of divine doctrine, as to
what we are to do in order that our whole life may be pleasing to God,
and the true fountain and channel from and in which everything must
arise and flow that is to be a good work, so that outside of the Ten
Commandments no work or thing can be good or pleasing to God, however
great or precious it be in the eyes of the world. Let us see now what
our great saints can boast of their spiritual orders and their great
and grievous works which they have invented and set up, while they let
these pass, as though they were far too insignificant, or had long ago
been perfectly fulfilled.
I am of opinion indeed, that here one will find his hands full, [and
will have enough] to do to observe these, namely, meekness, patience,
and love towards enemies, chastity, kindness, etc., and what such
virtues imply. But such works are not of value and make no display in
the eyes of the world; for they are not peculiar and conceited works
and restricted to particular times, places, rites, and customs, but are
common, every-day domestic works which one neighbor can practice toward
another; therefore they are not of high esteem.
But the other works cause people to open their eyes and ears wide, and
men aid to this effect by the great display, expense, and magnificent
buildings with which they adorn them, so that everything shines and
glitters. There they waft incense, they sing and ring bells, they light
tapers and candles, so that nothing else can be seen or heard. For when
a priest stands there in a surplice embroidered with gilt, or a layman
continues all day upon his knees in church, that is regarded as a most
precious work which no one can sufficiently praise. But when a poor
girl tends a little child and faithfully does what she is told that is
considered nothing; for else what should monks and nuns seek in their
cloisters?
But see, is not that a cursed presumption of those desperate saints who
dare to invent a higher and better life and estate than the Ten
Commandments teach, pretending (as we have said) that this is an
ordinary life for the common man, but that theirs is for saints and
perfect ones? And the miserable blind people do not see that no man can
get so far as to keep one of the Ten Commandments as it should be kept,
but both the Apostles' Creed and the Lord's Prayer must come to our aid
(as we shall hear), by which that [power and strength to keep the
commandments] is sought and prayed for and received continually.
Therefore all their boasting amounts to as much as if I boasted and
said: To be sure, I have not a penny to make payment with, but I
confidently undertake to pay ten florins.
All this I say and urge in order that men might become rid of the sad
misuse which has taken such deep root and still cleaves to everybody,
and in all estates upon earth become used to looking hither only, and
to being concerned about these matters. For it will be a long time
before they will produce a doctrine or estates equal to the Ten
Commandments, because they are so high that no one can attain to them
by human power; and whoever does attain to them is a heavenly, angelic
man far above all holiness of the world. Only occupy yourself with
them, and try your best, apply all power and ability and you will find
so much to do that you will neither seek nor esteem any other work or
holiness.
Let this be sufficient concerning the first part of the common
Christian doctrine, both for teaching and urging what is necessary. In
conclusion, however, we must repeat the text which belongs here, of
which we have treated already in the First Commandment, in order that
we may learn what pains God requires to the end we may learn to
inculcate and practice the Ten Commandments:
For I the Lord, thy God, am a jealous God, visiting the iniquity of the
fathers upon the children unto the third and fourth generation of them
that hate Me, and showing mercy unto thousands of them that love Me and
keep My commandments.
Although (as we have heard above) this appendix was primarily attached
to the First Commandment, it was nevertheless [we cannot deny that it
was] laid down for the sake of all the commandments, as all of them are
to be referred and directed to it. Therefore I have said that this,
too, should be presented to and inculcated upon the young, that they
may learn and remember it, in order to see what is to urge and compel
us to keep these Ten Commandments. And it is to be regarded as though
this part were specially added to each, so that it inheres in, and
pervades, them all.
Now, there is comprehended in these words (as said before) both an
angry word of threatening and a friendly promise to terrify and warn
us, and, moreover to induce and encourage us to receive and highly
esteem His Word as a matter of divine earnestness, because He Himself
declares how much He is concerned about it, and how rigidly He will
enforce it, namely, that He will horribly and terribly punish all who
despise and transgress His commandments; and again, how richly He will
reward, bless, and do all good to those who hold them in high esteem,
and gladly do and live according to them. Thus He demands that all our
works proceed from a heart which fears and regards God alone, and from
such fear avoids everything that is contrary to His will, lest it
should move Him to wrath; and, on the other hand, also trusts in Him
alone, and from love to Him does all He wishes, because he speaks to us
as friendly as a father, and offers us all grace and every good.
Just this is also the meaning and true interpretation of the first and
chief commandment, from which all the others must flow and proceed, so
that this word: Thou shalt have no other gods before Me, in its
simplest meaning states nothing else than this demand: Thou shalt fear,
love, and trust in Me as thine only true God. For where there is a
heart thus disposed towards God, the same has fulfilled this and all
the other commandments. On the other hand, whoever fears and loves
anything else in heaven and upon earth will keep neither this nor any.
Thus the entire scriptures have everywhere preached and inculcated this
commandment, aiming always at these two things: fear of God and trust
in Him. And especially the prophet David throughout the Psalms, as when
he says [Ps. 147,11]: The Lord taketh pleasure in them that fear Him,
in those that hope in His mercy. As if the entire commandment were
explained by one verse, as much as to say: The Lord taketh pleasure in
those who have no other gods.
Thus the First Commandment is to shine and impart its splendor to all
the others. Therefore you must let this declaration run through all the
commandments, like a hoop in a wreath, joining the end to the beginning
and holding them all together, that it be continually repeated and not
forgotten; as, namely, in the Second Commandment, that we fear God and
do not take His name in vain for cursing, lying, deceiving, and other
modes of leading men astray, or rascality, but make proper and good use
of it by calling upon Him in prayer, praise, and thanksgiving, derived
from love and trust according to the First Commandment. In like manner
such fear, love, and trust is to urge and force us not to despise His
Word, but gladly to learn, hear, and esteem it holy, and honor it.
Thus continuing through all the following commandments towards our
neighbor likewise, everything is to proceed by virtue of the First
Commandment, to wit, that we honor father and mother, masters, and all
in authority and be subject and obedient to them, not on their own
account, but for God's sake. For you are not to regard or fear father
or mother, or from love of them do or omit anything. But see to that
which God would have you do, and what He will quite surely demand of
you; if you omit that, you have an angry Judge, but in the contrary
case a gracious Father.
Again, that you do your neighbor no harm, injury, or violence, nor in
any wise encroach upon him as touching his body, wife, property, honor,
or rights, as all these things are commanded in their order, even
though you have opportunity and cause to do so and no man would reprove
you; but that you do good to all men, help them, and promote their
interest, howsoever and wherever you can, purely from love of God and
in order to please Him, in the confidence that He will abundantly
reward you for everything. Thus you see how the First Commandment is
the chief source and fountainhead which flows into all the rest, and
again, all return to that and depend upon it, so that beginning and end
are fastened and bound to each other.