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

patents 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.

[Sidenote: Love without Fear]

III. There is another dishonoring of parents, much more dangerous

and subtle 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[37] 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 [Is. 57:5, Jer. 7:31; 32:35], and they do like the king

Manasseh, who sacrificed his own son to the idol Moloch and

burned him, II. Kings xxi [2 Kings 21:6]. 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." [Ps.

78:5] 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.

[Sidenote: The Folly of Parents]

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 [Acts 5:29]. 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." [Beth. 14:16 Vulgate] 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[38] 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." [1 Pet.

5:7] 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.

[Sidenote: Training Children a Good Work]

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,

[Matt 25:35] 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," [Ps. 128:1-4]

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,[39] indulgence-fairs. God have pity on

such blindness.

[Sidenote: Neglect of Children a Cause for Condemnation]

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." [Luke 23:28 f.]

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,[40] 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 well-pleasing 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.

[Sidenote: Obedience to the Church]

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.

[Sidenote: The Neglected Duty of the Church]

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. [Hos. 2:5] 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. [Tit. 2:1-10] 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.

[Sidenote: The Worldliness of the Church]

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 vitiations 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.[41]

[Sidenote: Abuses in the Church]

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. [1 Tim. 4:1 ff.]

For it seems as if we resisted their power if we do not do and

leave undone all that they prescribe. [2 Tim. 3:1 ff.] 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.

[Sidenote: The Duty of Resisting Abuses in the Church]

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[42] 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.

[Sidenote: The Hopelessness of General Councils]

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;[43] 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.[44] 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.[45]

[Sidenote: Obedience to the Temporal Authorities]

XII. The third work of this Commandment is to obey the temporal

authority, as Paul teaches, Romans xiii [Rom. 13:1], and Titus

iii [Tit. 3:1], and St. Peter, I. Peter ii [1 Pet. 2:14 f.]:

"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." [Rom. 13:4]

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; [1 Pet.

2:19 ff.] 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.

[Sidenote: Why Temporal Authority Dare not, though Spiritual

Authority Must, be Resisted]

XIII. This also is the reason why there is not such great danger

in the temporal power as la the spiritual, when it does wrong.

For the temporal power can do no harm, 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.

[Sidenote: The Errors of Temporal Authority]

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." [Is. 3:2] Four

plagues God has named in Scripture, Ezekiel xiv. [Ezek. 14:13

ff.] the first and slightest, which also David chose [2 Sam.

24:13 f.], 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.

[Sidenote: Wisdom Needed in the Exercise of Authority]

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,[46] 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. [Esth. 6:1 ff.] For

examples and histories benefit and teach more than the laws and

statutes: there actual experience teaches, here untried and

uncertain words.

[Sidenote: Good Works for Rulers]

[Sidenote: Economic Reforms: Gluttony]

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?

[Sidenote: Luxury]

[Sidenote: Rent-charges]

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,[47] 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.

[Sidenote: Exections of the Church]

XVII. Here too ought to be mentioned the knavery which is

practised by _officiales_[48] 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.

[Sidenote: Vice]

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 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.

[Sidenote: Obedience to Masters]

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" [Tit. 2:9

f. 8]; 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 [1 Tim. 6:1]. 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." [1 Pet. 2:18 f.]

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

[Eph. 6:5]; not that they would by their works gain much merit,

but that they do it all in the confidence of divine favor [Col.

3:22] (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.

[Sidenote: Duties of Masters]

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."

[Col. 4:1] 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.

[Sidenote: Husband and Wife]

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 [1 Pet. 3:6 ff.] and St. Paul [Eph.

5:22 ff., Col. 3:18 ff.] have said much. But this has its place

in the further explanation of the Ten Commandments, and is easily

inferred from these passages.

[Sidenote: Summary]

XX. But all that has been said of these works is included in

these two, obedience and considerateness.[49] 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 ii: "He

that ruleth, let him do it with diligence"; [Rom. 12:8] 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,[50] 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; [Prov. 1:20 f.] 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 hem, 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." [Matt. 24:23-26]

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.

[Sidenote: The Limits of Obedience]

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." [Acts 5:29] 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.

[Sidenote: The Fifth Commandment]

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.

[Sidenote: The Duty of Meekness]

[Sidenote: False Meekness]

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.[51] 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.

[Sidenote: True Meekness]

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, in Matthew v: "Do good to them that despitefully use you.

Pray for them that persecute you and revile you." [Matt. 5:44]

And Paul, Romans xii: "Bless them which curse you, and by no

means curse them, but do good to them." [Rom. 12:14 f.]

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. [John 14:15, 21;

15:10]

[Sidenote: Enemies an Occasion for Good Works]

How, 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." [Matt. 5:22] 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.

[Sidenote: The Limits of Meekness]

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 [Sir. 45:4], he put

many of them to death, and thereby made atonement before God.

[Ex. 32:28] 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._

[Sidenote: The Sixth Commandment: The Duty of Purity]

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." [Rom. 7:18]

[Sidenote: Helps Against Unchastity]

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. [Rom. 13:12 f.] 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," [Ps. 137:9] 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.

[Sidenote: Faith as a Help to Chastity]

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," [Is.

11:5] 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." [1 John 2:27]

Yet we must not despair if we are not soon rid of the temptation,

nor by any means immune 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." [1 Pet. 2:11] And St Paul, Romans vi,

"Ye shall not obey the body in its lusts." [Rom. 6:12] 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._

[Sidenote: The Seventh Commandment: The Duty of Benevolence]

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,[52] 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." [Matt. 7:12] 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.

[Sidenote: Greed]

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." [Sir. 31:8 f.] 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, wonder-working, happy man, as Job xxxi says:

"I have never yet relied upon gold, and never yet made gold my

hope and confidence." [Job 31:24] And Psalm lxii: "If riches

increase, set not your heart upon them." [Ps. 62:10] 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. [Matt. 6:31 f.]

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." [Gen. 3:19] And Job v, "As the birds to flying, so is man

born into labor." [Job 5:7 Vulgate] 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!

[Sidenote: Faith the Source of Benevolence]

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." [Ps. 37:25] Therefore the Apostle calls no other

sin idolatry except covetousness [Col. 3:5], 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 dearly 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.

[Sidenote: The Test of Liberality]

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. [Luke 6:32 f.] 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. [Matt. 5:45]

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 exposition 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. [Matt. 25:35 f.]

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.[53]

_Thou shall not bear false witness against thy neighbor._

[Sidenote: The Eight Commandment: The Duty of Truthfulness]

[Sidenote: In Worldly Matters]

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 further

his neighbor's good cause; in doing which he does not do to his

neighbor as he would have his neighbor do to him. [Matt. 7:12]

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 fenced 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.

[Sidenote: In Spiritual Matters]

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." [Ps.

82:3 f.]

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." [Matt. 14:9

f.] 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.

[Sidenote: Witnessing to the Truth Demands Faith]

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" [Ps. 15:4]; 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 band, 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. [Heb. 11:24 ff.]

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, has 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," [John 14:6]--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 not commanded, and neglect those that are

necessary and commanded?

[Sidenote: The Ninth and Tenth Commandments]

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. [Rom. 7:7] 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.[54] To this may God help

us. Amen.

FOOTNOTES

[1] Col. 3:17. See above p. 25, note 1.

[2] The _Tessaradecas consolatoria_, printed in the present

volume, pp. 109-171.

[3] Sexternlein.

[4] Questions debated in the schools.

[5] Here "the Faith" means the Creed, as a statement of faith.

[6] I.e., In faith.

[7] A quality, state or condition, independent of works.

[8] _St. Jacob di Compostella_, a place in Spain, where the

Apostle James, the son of Zebedee, who was killed in Jerusalem

(Acts 12:2), is in Spanish tradition said to have died a martyr's

death; since the Ninth Century a noted and much frequented goal

of pilgrimages. The name Compostella is a corruption of _Giacomo

Postolo_, that is "James the Apostle."

[9] St. Bridget of Ireland, who died in 523, was considered a

second Virgin Mary, the "Mary of the Irish." Perhaps here

confused with another Bridget, or Brigita, who died 1373, a

Scottish saint, who wrote several prayers, printed for the first

time in 1492 and translated into almost all European languages.

[10] I.e., by us men.

[11] This translation indicates the imperfection of the German

form of Bible quotation throughout this treatise.

[12] Page 190.

[13] Page 190.

[14] A _Jarmarkt_; the reference here being to the bargaining

common at such fairs.

[15] The theme developed in the treatise _De Libertate_, 1520.

[16] Page 190.

[17] A gold coin, the value of which is very uncertain. It was an

adaptation of the _florin_, which was first coined in Florence in

the year 1252, and was worth about $2.50. Of the value of the

gold _gulden_ of Luther's time various estimates are given.

Schaff, _Church History_, 3 vi., p. 470, calls it a _guilder_ and

says it was equal to about $4.00 of the present day. Preserved

Smith, _Life of Luther_, p. 367, fixes its intrinsic value at

about fifty cents, but believes its purchasing power was almost

twenty times as great. To us a gold piece worth fifty cents seems

almost impossible; but the _New English Dictionary_ quotes, under

the year 1611: "Florin or Franc: an ancient coin of gold in

France, worth ij s. sterling." As the gold coins of those times

were not made of pure gold, rarely 17 carats fine, the

possibility may be granted. But in 1617, the _Dictionary_ quotes

"The Gold Rehnish Guldens of Germany are almost of the same

standard as the Crowne Gold of England," and the Crown was worth

at the time 6s. 3 1/2 d.--somewhat more than $1.50.

The later silver _gulden_, worth about forty cents was current in

Europe until modern times, and a _gulden_, worth 48 1/2 cents,

was, until recently, a standard coin in Austro-Hungary.

[18] _Grosse Hansen_.

[19] Men who exercised a delegated authority and acted as the

representatives of pope and bishop in matters of church law.

[20] See especially the _Address to the Christian Nobility_ and

the _Babylonian Captivity_.

[21] On the number of the sections see the Introduction, p. 178.

[22] Here, as also in his Catechism, Luther departs from the Old

Testament form of the Third Commandment. His restatement of it is

extremely difficult to put into English, because of the various

meanings of the word _Feiertag_. It may mean "day of rest," or

"holiday," or "holy day." By the use of this word Luther avoids

the difficulty of first retaining the Jewish Sabbath in the

Commandment and then rejecting it in favor of the Christian

Sunday in the explanation.

[23] _Gottesdienst_.

[24] A reference to the Requiem Mass, sung both at the burial of

the dead, and on the anniversary of the day of death. The word

translated "memorial," _Begängniss_, is literally, "a burial

service."

[25] See also the _Treatise on the New Testament_, elsewhere in

this volume.

[26] The sermons were frequently either scholastic arguments or

popular, often comic tirades against current immorality; the

materials were taken from the stories of the saints as much as

from the Bible.

[27] Lived 1091-1153. Founder of the Cistercian monastery at

Clairvaux, of whom Luther says: "If there ever lived on earth a

God-fearing and holy monk, it was Saint Bernard, of Clairvaux."

_Erl. Ed._, 36, 8.

[28] Cf. _Discussion of Confession_, above, p. 81 f.

[29] The prayer-book and the rosary. The Breviary, a collection

of prayers, was used by the clergy; the Rosary, the beads of

which represent prayers, the smaller and more numerous _Ave

Marias_, the larger of the Lord's Prayer, _Paternoster_, was the

layman's prayer book.

[30] Cf. Introduction to _The Fourteen of Consolation_, p. 106.

[31] See note, p. 191.

[32] The German, _Oelgötzen_, means the wooden images of saints,

which were painted with oil paints. It was transferred to any

dull person, block-head, sometimes also to priests, who were

anointed with oil at their consecration.

[33] _Sinnlichkeit_.

[34] St. Barbara, a legendary saint, whose day falls on December

4, was thought to protect against storm and fire. See above, p.

237. St. Sebastian, a martyr of the third century, whose day

falls on January 20, was supposed to ward off the plague.

[35] Cf. The _Fourteen of Consolation_, above, p. 162.

[36] Page 194 f.

[37] I. e., by fear without love.

[38] The patron saint of music, of whose life and martyrdom

little that is definite is known.

[39] Canonisations, giving a dead man the rank of a saint, who

may be or shall be worshiped.

[40] I.e., faith.

[41] Cf. the similar statements in the _Sermon vom Wucher_

(_Weimar Ed._, VI, 59) and in the _Address to the Christian

Nobility_ (ibid., 438).

[42] A name for the dependents of the papal court at Rome.

[43] At Constance, 1414-1443; at Rome, the Lateran council,

1512-1517.

[44] Or, "Who is said to rule the councils."

[45] This program of reform is further elaborated in the _Address

to the Christian Nobility_.

[46] Augustus Caesar, first Roman Emperor (B.C. 63-A.D. 14), the

Caesar Augustus of Luke 2:1.

[47] "The purchase of a rent-charge (_rent, census, Zins_) was

one of the methods of investing money frequently resorted to

during the later middle ages. From the transfer from one person

to another of the right to receive a rent already due the step

was but a short one to the creation of an altogether new

rent-charge, for the express purpose of raising money by the sale

of it...The practice seems to have arisen spontaneously, and to

have been by no means a mere evasion of the prohibition of

usury." _Dictionary of Political Economy_, ed. by R. H. Inglish

Palgrave, vol. ii. Cf. Ashley, _Economic History_, vol. i, p.t.

ii, §§ 66, 74, 75. For a fuller discussion of the subject by

Luther, see the _Sermon vom Wucher_ (_Weimar Ed._, VI, 51-60).

[48] See note above, p. 220.

[49] _Sorgfäitigkeit_, Luther's translation of the Vulgate

_solicitndo_ in Rom. 12:8, where our English Version reads

"diligence." The word as Luther uses it includes the two kinds of

carefulness and considerateness.

[50] A most strict monastic order; the phrase here is equivalent

to "becomes a monk."

[51] _Sanftmüthlgkeit_.

[52] Luther discusses these tricks in detail in his _Sermon von

Kaufhandlung und Wucher_ (1524) _Weimar Ed._, XV, pp. 279 ff.

[53] _Sermon von dem Wucher, Weimar Ed._, VI, 36 ff. Cf. also

_Address to the German Nobility_.

[54] Cf. _The Fourteen of Consolation_ above, p. 149.

A TREATISE ON THE NEW TESTAMENT

THAT IS THE HOLY MASS

1520

INTRODUCTION

The _Treatise on the New Testament, that is, on the Holy Mass_,

was published in the year 1520[1] In the beginning of August of

that year, Luther's Address to the Christian Nobility of the

German Nation had appeared, in which he had touched upon the

subject of the mass,[2] but refused to express himself fully at

that time, promising to take up this question later, a promise

which he had already made in his _Treatise on Good Works_, of

May, 1520.[3] He must have begun the preparation of this

_Treatise on the New Testament_ while the _Address to the

Christian Nobility_ was still in press, because on Aug. 3 it was

already finished and ready for publication.[4] The treatise,

therefore, takes its place between Luther's two famous writings,

the _Address to the Christian Nobility_ and the _Babylonian

Captivity of the Church_, which appeared in Oct, 1520. Its tone

is remarkably quiet, and its aim predominantly constructive. It

is one of those devotional tracts which Luther issued from time

to time between his larger publications, and which appear like

roses among the thorns of his polemical writings.

The doctrine of the Lord's Supper was one of the most corrupt

doctrines of the Roman Church, and it was, therefore, but natural

that Luther should have written extensively on this subject, even

at the beginning of the work of reformation. From this period,

when the opposition of the Sacramentarians[5] to the doctrine of

the Real Presence had not yet arisen we have four writings of

Luther in which he makes this sacrament a subject of special

discussion. These are (1) his mild-toned _Sermon von dem

hochwürdigen Sacrament_, etc., of 1519; (2) the present _Sermon

von dem neuen Testament_, etc., of Aug., 1520; (3) the

_Babylonian Captivity of the Church_, of Oct., 1520; (4) the

strongly polemical tract _On the Abuse of the Mass_, 1522.[6] We

shall have occasion to refer to some interesting points of

comparison among these works.

This treatise is divided into sections, ending with number 40,

but section 32 is omitted, so that there are only 39 in all.

Section 1 contains the introduction, section 40 the conclusion.

Sections 2-15 are the positive, constructive part of the

treatise, dealing with the question. What is the Lord's Supper?

In sections 16-34 the sacrificial theory of the Roman Church is

rejected; sections 35-31 discuss (1) in how far we may speak of

making an offering in the sacrament, and (2) what follows for the

conception of a true priesthood in the Church, viz., the

priesthood of all believers. Sections 33-39 deal, among other

things, with the abuses to which an unscriptural conception of

the Lord's Supper has led. Of special interest is section 12, in

which Luther gives a summary of all that enters into the

Sacrament of the Altar.

Knowing, as we do, that Luther developed his doctrine of the

Lord's Supper gradually[7] and under stress of much opposition

from all sides, it is interesting for us to note the stage of

that development which this treatise represents. We may,

therefore, inquire how he stood at this time on the question of

the Real Presence. This question is answered under the fourth

point of section 12. The true presence of the body and blood

cannot be more clearly admitted than is done in sections 11 and

12 of this treatise. We can safely say that there never was a

time when Luther was uncertain on this point. The point of view

from which he discusses the significance of the sacrament in the

_Sermon von dem hochwürdigen Sacrament_ (1519) has sometimes been

cited to the contrary, but even in this _Sermon_, with its

emphasis upon the spiritual body of Christ, of which even those

may be partakers whom the pope might exclude from the external

communion, he speaks of the bread and wine as being changed into

the Lord's "true, natural flesh" and into His "natural, true

blood," [8] which shows that Luther at that time, nine months

before the appearance of this _Treatise on the New Testament_,

still held even to the conception of transubstantiation. He

cannot, therefore, have had doubts about the Real Presence.

In view, however, of the rapid development of Luther's doctrinal

conceptions, we might further ask: Did Luther still retain his

belief in transubstantiation at the time when he wrote the

_Treatise on the New Testament_? At the beginning of October in

this same year, in his _Babylonian Captivity_, Luther comes out

for the first time with an attack on this Roman doctrine. He

regards it as a mere human opinion, which one may accept or not

accept, and clearly inclines to the belief that after

consecration not only the form (_Gestalt; species_), but also the

substance of bread and wine is still present.[9] In the _Sermon

von dem hochwürdigen Sacrament_ he spoke of the "shape and form

of the bread"; in the present treatise he chooses the expression:

"His own true flesh and blood under the bread and wine" (sec.

12). This would soon to indicate that in this writing he already

holds the opinion which he soon afterward expressed in the

_Babylonian Captivity_. But while he believed in the real

presence of Christ's "own true flesh and blood," this body of

Christ he regards--at this time, when he has not yet had to meet

the spiritualistic interpretation of the Sacramentarians--as a

sign only, a thing signifying the blessing of the sacrament,

which is forgiveness of sins and life eternal (sec 10). Exactly

the same view is expressed in the _Sermon_ of 1519[10]. "Luther

does not yet speak of 'any value which this body, sacramentally

imparted, is supposed to have in and of itself.'" [11]

The question next arises: How does the recipient of the sign

(body and blood under bread and wine) become partaker of that

which is thereby signified? It is through faith, as the receiving

organ (sec. 13). So, too, in the _Sermon_ of 1519, where it is

called the "third part of the sacrament," "in which the power

lies" (_wo die Macht anliegt_). At a later time Luther found it

necessary to emphasize the fact that it is not through the faith

of the recipient that the sacrament gains its power and efficacy,

since this attaches to it simply by virtue of the Word[12]; but

that faith is the receiving organ for the blessing of the

sacrament is a conviction which he never gave up.

The object of faith is the Gospel, i. e., the promise of the

forgiveness of sins contained in the Words of Institution, which

are a "testament," a "new and eternal testament" (secs. 5-10).

Hence the title of the work, _Treatise on the New Testament_.

While the _Sermon_ of 1519 speaks of the Gospel only in general,

we have here a special emphasis on the words of institution as

embracing "in a short summary" the whole Gospel (sec. 33). The

words of institution are still further emphasized and interpreted

in the work _On Abuse of the Mass_, of 1522. Because of the

importance of the Word in the sacrament, Luther declares that the

words of institution should be spoken aloud, not whispered, as

was and is done in the Roman churches, and in a language which is

understood by the people (sec. 16).

An especially striking feature of this treatise is the repeated

assertion that faith, which leans on the Word, and is the

"principal part of the mass," does not absolutely need the

sacrament. "I can daily enjoy the sacrament in the mass if only I

keep before my eyes the testament, that is, the words and

covenant of Christ, and feed and strengthen my faith thereby"

(sec. 17) [13]. He quotes Augustine: "Only believe, so hast thou

already partaken of the sacrament." In interpreting this passage

we must remember that Luther was writing at a time when he was

daily expecting to hear that the pope had excommunicated him from

the Church. His comfort was that he and his followers could not

be excluded by papal dictum from the communion of true believers

and saints, nor deprived of the spiritual feeding upon the true

spiritual body of Christ.

In this treatise Luther also attacks for the first time the Roman

doctrine of the mass as a bloodless repetition of the sacrifice

once made on Calvary--a theory which forgets that the mass is a

testament and a sacrament, in which God promises and gives

something to us, not we to Him (sec. 19). In much stronger

language, and quoting Scripture more extensively, Luther exposes

and rejects this error, so fundamental to the Roman system, in

his work of 1522, _On the Abuse of the Mass_. In the _Babylonian

Captivity_ he remarks, "When I published my Sermon of the

Supper,[14] I was still caught in the prevailing conception, and

was indifferent whether the pope was right or not." [15] In this

treatise, then, we have the first clear statement of the reformer

on this subject.

It shows, however, the beautifully conservative character of

Luther that even here, where he is compelled to reject the Roman

sacrificial theory, we see him laboring to detect at least an

element of scriptural truth in the refuted doctrine. He says

(secs. 26, 27) that in the Supper we use Christ as our Sacrifice

and Mediator, by bringing our prayer and thanksgiving to the

Father through Him. And this furnishes the basis on which he

builds the evangelical doctrine of the priesthood of all

believers (sec. 28); _alle Christenmänner Pfaffen, alle Weiber

Pfaffinnen, es sei jung oder alt, etc._ This is still more

strongly emphasized in the _Abuse of the Mass_ of 1522.

Two more points need to be mentioned,--the withholding of the cup

from the laity and the number of the sacraments. In the _Sermon_

of 1519 Luther attaches little importance to the communion in

both kinds, though he thinks it would be well for the Church in a

General Council to restore the two elements to all Christians.

But in this treatise of 1520 he is already beginning to use

stronger language. He would like to know who gave the power to

withhold the cup (sec. 34). In the _Babylonian Captivity_ and in

the _Abuse of the Mass_ he unsparingly condemns the Roman

practice. On the number of the sacraments, Luther seems not yet

to have been entirely in the clear when he wrote this work. In