Part One: The Ten Commandments

p. 391 The First Commandment

Thou shalt have no other gods before me.

That is: Thou shalt have [and worship] me alone as thy God. What is the force of this, and how is it to be understood? What is it to have a god? or, what is God? Answer: A god is that whereto we are to look for all good and to take refuge in all distress; so that to have a god is to trust and believe him from the whole heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true. And, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together, viz. faith and God. That now, I say, upon which you set your heart and put your trust is properly your god. Therefore it is the intent of this commandment to require such true faith and trust of the heart as regards the only true God, and rest in him alone. That is as much as to say: “See to it that you let me be your God, and you never seek another,” i. e. “Whatever you lack in good, seek it of me, and look to me for it, and whenever you suffer misfortune and distress, lay hold of me and cling fast to me. I verily will give you enough and help you out of every necessity; only let not your heart cleave to or rest in any other.”

This I must unfold somewhat more plainly, that it may be understood and perceived by ordinary examples of the contrary.

Many a one thinks that he has God and everything in abundance when he has money and possessions, in which he trusts and boasts so arrogantly as to care for no one. Lo, such a man also has a god, Mammon by name, i. e. money and possessions, on which he sets all his heart, and which is also the most common idol on earth. He who has money and possessions p. 392 feels secure, and is as joyful and undismayed as though he were in the midst of Paradise. On the other hand, he who has none doubts and is despondent, as though he knew of no God. For very few are to be found who are of good cheer, and who neither mourn nor complain if they have not Mammon. This [care and desire for money] adheres and clings to our nature, even to the grave.

So too, whoever trusts and boasts in the possession of great skill, prudence, power, favor, friendship and honor has also a god, but not the only true God. This appears again when you notice how presumptuous, secure and proud people are because of such possessions, and how despondent when without them or deprived of them. Therefore I repeat that the true explanation of this point is that to have a god is to have something upon which the heart entirely trusts.

Besides, consider what, in our blindness, we have hitherto been doing under the Papacy. If any one had toothache, he fasted and honored St. Apollonia [macerated his flesh by voluntary fasting to the honor of St. Apollonia]; if he were afraid of fire, he sought St. Laurence as his deliverer; if he dreaded pestilence, he made a vow to St. Sebastian or Rachio, and a countless number of such abominations, where every one selected his own saint whom he worshipped and invoked in distress. Here belong those also whose idolatry is most gross, and who make a covenant with the devil, in order that he may give them plenty of money or help them in love-affairs, preserve their cattle, restore to them lost possessions, etc., as e. g. sorcerers and necromancers. For all these place their heart and trust elsewhere than in the true God, and neither look to him for any good nor seek anything from him.

Thus you can easily understand what and how much this commandment requires, viz. that man’s entire heart and all his confidence be placed in God alone, and in no one else. For to have God, you can easily perceive, is not to lay hold of him with our hands or to put him in a bag [as money], or to lock him in a chest [as silver vessels]. But he is said to be apprehended when the heart lays hold of him and depends upon him. But to depend upon him with the heart is nothing else than to trust in him entirely. For this reason he wishes to withdraw us from everything else, and to attract us to himself, viz. because he is the only eternal good. As though he would say: Whatever you have heretofore sought of the saints, or for which you have trusted in Mammon, as well as all else, expect of me, and regard me as the one who will help you and endow you richly with all good things.

Lo, you have here the true honor and service of God, which pleases God, and which he commands under penalty of eternal p. 393 wrath, viz. that the heart know no other trust or confidence than in him, and do not suffer itself to be torn from him, but, for him, risk and disregard everything upon earth. On the other hand, you can easily see and judge how the world practises only false worship and idolatry. For no people has ever been so godless as not to institute and observe some sort of divine service. Thus every one has set up as his own god whatever he looked to for blessings, help and comfort.

When, for example, the heathen who aimed at power and dominion elevated Jupiter as the supreme god, the others, who were bent upon riches, happiness, or pleasure and a life of ease, venerated Hercules, Mercury, Venus, or others. Women with child worshipped Diana or Lucina. Thus every one makes that to which his heart is inclined his god. So that even in the mind of the heathen to have a god is nothing but to trust and believe. But their error is this, that their trust is false and wrong; for it is not placed in the only God, beside whom there is truly no other in heaven or upon earth. Wherefore the heathen really form their self-invented notions and dreams of God into an idol, and put their trust in that which is altogether nothing. Thus is it with all idolatry; for it consists not merely in erecting an image and worshipping it, but rather in the heart, which is intent on something else, and seeks help and consolation from creatures, saints or devils, and neither accepts God, nor looks to him for good to such an extent as to believe that he is willing to help; neither believes that whatever good it experiences comes from God.

Besides, there is also a false divine service and extreme idolatry, which we have hitherto practised, and is still prevalent in the world, upon which also all ecclesiastical orders are founded, and which alone concerns the conscience, that seeks in its own works help, consolation and salvation, presumes to wrest heaven from God, and reckons how many institutions it has founded, how often it has fasted, attended Mass, etc. Upon such things it depends, and of them boasts, as though unwilling to receive anything from God gratuitously, but desires itself to earn them or merit them superabundantly, as though he were in our service and debt, and we his lord. What is this but reducing God to an idol, yea, a mere Pomona, and elevating and regarding ourselves as God? But this is slightly too subtle, and cannot be comprehended by young pupils.

But let this be said to the simpler, in order that they may well note the meaning of this commandment and retain it in memory, viz. that we are to trust in God alone, and look to him and expect from him all good, as from one who gives us body, life, food, drink, nourishment, health, protection, peace and all necessaries of both temporal and eternal things;

p. 394 who also preserves us from misfortune, and if any evil befall us delivers and aids us, so that it is God alone (as has been sufficiently said) from whom we receive all good, and by whom we are delivered from all evil. Hence also, I think, we Germans from ancient times designate God (more elegantly and appropriately than in any other language) by that name from the word Good, since he is an eternal fountain which gushes forth and overflows with pure good, and from which emanates all that is and is called good.

For even though otherwise we experience much good from men, we are still to consider whatever we receive by his command or arrangement as received from God. For our parents, and all rulers, and every one besides, with respect to his neighbor, have received from God the command that they should do us all manner of good; so that we receive these blessings not from them, but, through them, from God. For creatures are only the hand, channels and means whereby God gives all things, as he gives to the mother breasts and milk to support her child, and corn and all manner of produce spring from the earth for nourishment, none of which could be produced by any creature of himself.

Therefore no man should presume to take or give anything except as God has commanded; in order that thereby it may be acknowledged as God’s gift, and thanks may be rendered him for it. On this account also these means of receiving good gifts through creatures are not to be rejected, neither should we in presumption seek other ways and means than God has commanded. For that would not be receiving from God, but seeking of ourselves.

Let every one, then, see to it that he esteem this commandment great and high above all things, and do not deride it. Ask and examine your heart diligently, and you will find whether it cleave to God alone or not. If you have a heart that can expect of him nothing but what is good, and this too especially in want and distress, and that renounces and forsakes everything that is not God, then you have the only true God. If, on the contrary, it cleave to anything else, of which it expects more good and help than of God, and do not find refuge in him, but in adversity flee from him, then you have an idol, another god.

In order that it may be seen that God will not have this commandment disregarded, but will most strictly enforce it, he has attached to it first a terrible threat, and then a beautiful consolatory promise which it is important to learn and to impress upon young people, that they may take it to heart and retain it:

p. 395 Exposition of the Appendix to the First Commandment

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 these words pertain to all the commandments (as we shall hereafter learn), yet they are joined to this as the chief commandment, to indicate that it is of first importance that men have a right head; for where the head is right, the whole life must be right, and vice versâ. Learn, therefore, from these words how angry God is with those who trust in anything but him, and again how good and gracious he is to those who trust and believe in him alone with the whole heart; so that his anger does not cease until the fourth generation, while, on the other hand, his blessing and goodness extend to many thousands. Learn this, that you may not live in such security and commit yourself to chance, as men of brutal heart, who think that it makes no great difference how they live. He is a God who, if men turn from him, will not leave it unavenged, and will not cease to be angry until the fourth generation, even until they are utterly exterminated. Therefore he is to be feared, and not to be despised.

This also he has demonstrated in all history, as the Scriptures fully show and daily experience can well teach. For, from the beginning, he has utterly extirpated all idolatry, and, on account of it, both heathen and Jews; even as at the present day he overthrows all false worship, so that all who remain therein must finally perish. Therefore, although proud, powerful and rich worldlings are now to be found, who boast defiantly of their Mammon, notwithstanding that God is angry or laughs at them, in the confidence that they can endure his wrath; yet, before they are aware, they shall be wrecked, with all in which they trusted; as all others have perished who have thought themselves more secure or powerful.

And just because of such hardened men who imagine, because God connives and allows them to rest in security, that he either is entirely ignorant or cares nothing about such matters, he must deal thus severely and inflict punishment, not forgetting them unto children’s children; so that every one may see that this is not a matter of sport to him. For they are those whom he means when he says: “Who hate me,” i. e. those who persist in their defiance and pride; who will not hear what is preached or said to them; who, if they be reproved, in order that before punishment begin they may learn to know themselves p. 396 and amend, are so mad and foolish that they clearly merit wrath; as we see now daily in bishops and princes.

But terrible as are these threatenings, so much the more powerful is the consolation of the promise, that those who trust in God alone should be sure that he will show them mercy, i. e. that he will show them pure goodness and blessing, not only for themselves, but also to their children and children’s children, even to the thousandth generation. This ought certainly to move and impel us, if we wish all temporal and eternal good, to stay our hearts with all confidence upon God; since the Supreme Majesty makes such gracious offers and such rich promises.

Therefore let every one give the most earnest heed that it be not regarded as though this were spoken by a man. For to you it is a question either of eternal blessing, happiness and salvation, or of eternal wrath, misery and woe. What more would you have or desire than that which he so kindly promises, viz. to be yours with every blessing, and to protect and help you in all need?

But this, alas! is the great calamity, that the world believes nothing of this, and regards it not as God’s Word, because it sees that those who trust in God, and not in Mammon, suffer care and want, and the devil opposes and resists them; that they have neither money, favor nor honor, and besides can scarcely support life; while, on the other hand, those who serve Mammon have power, favor, honor, possessions and every comfort in the eyes of the world. For this reason, against such appearances, these words must be grasped; and we must remember that they do not lie or deceive, but must prove true.

Reflect for yourself or make inquiry and tell me: Do all they who have employed all their care and diligence to accumulate great possessions and wealth finally attain them? You will find that they have labored and toiled in vain, or even though [with much toil] they have amassed great treasures, they have been dispersed and scattered, so that they themselves have never found happiness in their wealth, and it never reached the third generation.

In all histories, as well as in the experience of aged people, you will find enough examples. See that you only regard and ponder them.

Saul was a great king, chosen of God, and a godly man; but when he was established in his throne, he let his heart decline from God, put his trust in his crown and power, and perished with all that he had; so that none of his children remained.

David, on the other hand, was a poor, despised man, hunted down and chased, so that he nowhere felt secure of his life;

p. 397 yet he was to be preferred to Saul, and become king. For these words must abide and prove true, since God cannot lie or deceive. Only let not the devil and the world deceive you by appearances, which indeed remain for a time, but finally are nothing.

Let us then learn well the First Commandment, that we may see how God will allow no presumption nor any trust in any other object, and how he requires nothing higher of us than confidence from the heart for everything good; so that we may proceed straight forward and employ all the blessings which God gives no farther than as a shoemaker uses his needle, awl and thread for work, and then lays them aside, or as a traveller uses an inn, and food and his bed, only for temporal necessity, each one in his station, according to God’s order, and without allowing any of these things to be our lord or idol. Let this suffice with respect to the First Commandment, which we have had to explain at length, since it is of chief importance, because, as before said, where the heart is rightly disposed toward God and this commandment is observed, all the rest follow.

p. 397 The Second Commandment

Thou shalt not take the name of the Lord thy God in vain.

As the First Commandment has instructed the heart and taught it faith, so this commandment leads us forth and directs the mouth and tongue to God. For the first objects that, springing from the heart, manifest themselves are words. Therefore as I have taught above what it is to have a god, so it is necessary to comprehend simply the meaning of this and all the commandments, and to answer accordingly.

If, then, it be asked: How do you understand the Second Commandment, and what is meant by taking God’s name in vain? we answer briefly: It is taking God’s name in vain if we call upon the Lord God in any way in support of falsehood or wrong of any kind. Therefore this commandment forbids the mention of God’s name, or taking it upon the lips, when the heart knows or should know differently, as among those who take oaths in courts of justice, where one side falsifies against the other. For God’s name cannot be more abused than when used to support falsehood and deceit. Let this be considered the plain and most simple meaning of this commandment.

From this every one can readily infer when and in how many ways God’s name is taken in vain, although it is impossible to enumerate all its abuses. Yet, in a few words, all abuse of God’s name occurs first in worldly business and in matters which concern money, possessions, honor, whether it be p. 398 publicly before courts of justice, in the market or elsewhere, where men make false oaths in God’s name, or take the responsibility of the matter upon their souls. And this is especially prevalent in marriage affairs, where two secretly betroth themselves to one another, and afterward abjure.

But the greatest abuse occurs in spiritual matters, which pertain to the conscience, when false preachers rise up and offer their lying vanities as God’s Word.

Behold, all this is decorating one’s self with God’s name, or wishing to be fair and maintain our cause, whether it occur in gross, worldly business or in sublime, subtle matters of faith and doctrine. And among liars belong also blasphemers, not alone those who are very gross, well known to every one, who, without fear, disgrace God’s name (they belong not to our school, but to that of the hangman); but also those who publicly traduce the truth and God’s Word, and refer it to the devil. Of this there is no need to speak further.

Here, then, let us learn and thoroughly understand the importance of this commandment, that we diligently be on our guard against every abuse of the holy name, as the greatest sin that can be outwardly committed. For to lie and deceive is in itself a great sin, but is greatly aggravated by attempting a justification, and where, to confirm it, the name of God is invoked and is used as a cloak for shame, so that from a single lie a double lie, nay manifold lies, result.

Therefore, to this commandment God has added also a solemn threat, viz.: “For the Lord will not hold him guiltless that taketh his name in vain.” That is: It shall in nowise be overlooked or pass unpunished in any one. For just as he will not leave it unavenged if any one turn his heart from him, so too will he not suffer his name to be employed to support a lie. Now, alas! it is a common calamity in all the world that there are so few who are not guilty of using the name of God in falsehood and all wickedness. They are as few as those who in their heart trust alone in God.

For by nature we all have within us this beautiful virtue, viz. that every one who has committed a wrong would like to cover up and adorn his disgrace, so that no one may see it or know it; and no one is so bold as to boast to all the world of the wickedness he has perpetrated, but wishes everything to be done secretly, and without any one being aware of it. Then if any one be arraigned, the name of God must suffer for it, and change the villainy into godliness, and the shame into honor. This is the common course of the world, which, like a great deluge, has inundated all lands. Hence we have also as our reward that which we seek and merit, pestilences, wars, famines, conflagrations, floods, faithless wives, spoiled children, p. 399 faithless servants, and trouble of every kind. Whence else should we have so much misery? It is still a great mercy that the earth bears and supports us.

Therefore, above all things, the attention of our young people should be directed to this commandment, and they should be accustomed to hold this and the First Commandment in high regard; and in case they transgress, resort must at once be had to the rod, and the commandment must be held before them, and be constantly inculcated, so that they may be brought up not only with punishment, but also in the reverence and fear of God.

Thus you now understand what it is to take God’s name in vain, viz. (to recapitulate briefly) either simply in falsehood, to present, in God’s name, anything untrue, or to curse, swear, conjure and, in short, to practise wickedness in any way.

But besides this you must also know how to use the name of God aright. For by the words: “Thou shalt not take the name of the Lord thy God in vain,” he gives us plainly to understand that it is to be used properly. For it has been revealed and given to us for the very purpose that it may be of constant use and profit. Therefore, since the use of this holy name for falsehood or wickedness is here forbidden, it necessarily follows that we are, on the other hand, commanded to employ it for truth and for all good, as where one swears truly where there is need and it is demanded. So also when it is rightly taught, and when the name is invoked in trouble or praised and thanked in prosperity, etc.; all of which is comprehended summarily and commanded in the passage (Ps. 50:15): “Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.” For all this is bringing it into the service of truth, and using it in a blessed way, and thus his name is hallowed, as we pray in the Lord’s Prayer.

Thus you have an explanation of the sum of the entire commandment. And with this understanding the question with which many teachers have troubled themselves is solved, viz. Why, in the Gospel, swearing is prohibited,¹ and yet Christ, St. Paul and other saints often swore? The explanation is briefly this: We are not to swear in support of evil, i. e. in falsehood; and where there is no need or use, but for the support of good and the advantage of our neighbor. For it is truly a good work whereby God is praised, truth and justice are established, falsehood is refuted, peace is made among men, obedience is enforced, and contentions are suppressed. For thus p. 400 God himself interposes and decides between right and wrong, good and bad. If the one side swear falsely, they have their sentence that they shall not escape punishment, and though it be deferred a long time, they shall not succeed; so that all that they may gain thereby will slip out of their hands, and they never will enjoy it; as I have seen in the case of many who repudiated their marriage-vows, that they have never had a good hour or a healthful day, and thus perished miserably in body, soul and possessions.

¹ See Matt. 5:34 sqq.; James 5:12.

Therefore I again and again advise and exhort, that by means of warning and terror, restraint and punishment, they be accustomed to shun falsehood, and especially to avoid the use of God’s name in its support. For where they are allowed to do thus, no good will result, as it is even now evident that the world is worse than it has ever been, and that there is no government, no obedience, no fidelity, no faith, but only presumptuous, licentious men, whom no teaching or reproof helps; all of which is only God’s wrath and punishment for such flagrant contempt of this commandment.

On the other hand, they should be constantly urged and incited to honor God’s name, and to have it always upon their lips in everything that may happen to them or come to their notice. For to give true honor to his name is to look to it and implore it for all consolation; so that (as we have heard above) first the heart, by faith, gives God the honor due him, and afterwards the lips, by confession.

This habit is not only blessed and useful, but especially powerful against the devil, who is ever about us, and lies in wait to bring us into sin and shame, calamity and trouble, but who is always offended to hear God’s name, and cannot remain long where it is mentioned and called upon from the heart. And, indeed, many a terrible and shocking calamity would befall us if, by our calling upon his name, God did not preserve us. I have myself tried it, and learned by experience that often sudden great calamity was immediately averted and removed during such invocation. To vex the devil, I say, we should always have this holy name in our mouth, so that he may not be able to injure us as he would wish.

For this end it is also of service that we be in the habit of daily commending ourselves to God, with soul and body, wife, child, servants and all that we have, against all necessities that may occur; whence also the blessing and thanksgiving at meals, and other prayers morning and evening, have originated and remain in use. Likewise also the practice of children to cross themselves and exclaim, when any thing monstrous or terrible is seen or heard: “Lord God, protect us!” “Help, dear Lord Jesus!” etc. Thus too, if any one experience unexpected good, p. 401 however trivial, that he say: “God be praised and thanked for bestowing this on me!” As formerly the children were accustomed to fast and pray to St. Nicholas and other saints. This would be more pleasing and acceptable to God than all monasticism and Carthusian sanctity.

So we might thus train our youth, in a childlike way and in the midst of their plays, in God’s fear and honor, so that the First and Second Commandments might be familiar and in constant practice. Then some good might adhere, spring up and bear fruit, and men grow up in whom an entire land might rejoice and be glad. This would be the true way to bring up children; since, by means of kindness, and with delight, they can be become accustomed to it. For what must only be forced with rods and blows will have no good result, and at farthest, under such treatment, they will remain godly no longer than the rod descends upon their backs.

But this manner of training so spreads its roots in the heart that they fear God more than rods and clubs. This I say with such simplicity, for the sake of the young, that it may penetrate their minds. For since we are preaching to children, we must also prattle with them. Thus have we prevented the abuse, and have taught the right use of the divine name, which should consist not only in words, but also in practice and life; so that we may know that God is well pleased with this, and will as richly reward it as he will terribly punish its abuse.

p. 401 The Third Commandment

Remember the Sabbath day, to keep it holy.

The word Sabbath (Feiertag) is derived from the Hebrew word which properly signifies to rest (feiren), i. e. to abstain from labor. Hence we are accustomed to say, in German, Feierabend machen, i. e. to cease working, or give a holy evening [sanctify the Sabbath]. Now, in the Old Testament, God separated the seventh day, and appointed it for rest, and commanded that it should be regarded holy above all others. According to this external observance, this commandment was given to the Jews alone, that they should abstain from toilsome work, and rest, so that both man and beast might recuperate, and might not be debilitated by unremitting labor. Although they afterwards interpreted this too strictly,¹ and grossly abused it, so that they traduced and could not endure in Christ those works which they themselves were accustomed to do thereon, as we read in the Gospel; just as though the commandment were fulfilled in this, viz. that no external [manual] work whatever p. 402 be performed, which was not the meaning, but, as we shall hear, that they sanctify the Sabbath or Day of Rest.

¹ Literally: “Stretched this too tightly.”

This commandment, therefore, according to its gross sense, does not pertain to us Christians; for it is altogether an external matter, like the other ordinances of the Old Testament, which were bound to particular customs, persons, times and places, and all of which have now been made free through Christ.

But to derive hence Christian instruction for the simple as to what, in this commandment, God requires, let it be observed that we keep the festal days, not for the sake of intelligent and learned Christians (for they have no need of this observance), but first of all for bodily causes and necessities, which nature teaches and requires; and for the common people, man-servants and maid-servants, who are occupied the whole week with their work and trade, that for a day they may forbear, in order to rest and be refreshed.

Secondly, and most especially, that on such day of rest (since otherwise it cannot be accomplished) time and opportunity be taken to attend divine service, so that we meet to hear and treat of God’s Word, and afterwards to praise God in singing and prayer.

But this, I say, is not so limited to any time, as with the Jews, that it must be just on this or that day; for in itself no one day is better than another, and this should indeed occur daily; but since the mass of people cannot give such attendance, there must be at least one day in the week set apart. But since from of old Sunday [the Lord’s Day] has been appointed for this purpose, we also should continue the same, that everything be done in harmonious order, and no one, by unnecessary innovation, create disorder.

Therefore the simple meaning of the commandment is this, viz. since holidays are observed, such observance be devoted to hearing God’s Word; so that the special employment of this day be the ministry of the Word for the young and the mass of poor people; yet that the observance of rest be not so strictly interpreted as to forbid any other incidental and necessary work.

When, then, it is asked: “What is meant by the commandment: ‘Remember the sabbath-day to sanctify it’?” Answer: To sanctify the Sabbath is the same as “to keep it holy.” But what is meant by “keeping it holy”? Nothing else than to be occupied in holy words, works and life. For the day needs no sanctification for itself; for in itself it has been created holy [from the beginning of the creation it was sanctified by its Creator]. But God desires it to be holy to thee. Therefore it becomes holy or unholy on thy account, according as thou art occupied on the same with things that are holy or unholy.

p. 403 How then does such sanctification occur? Not that [with folded hands] we sit behind the stove and do no rough [external] work, or deck ourselves with a garland and put on our best clothes, but (as has been said) that we occupy ourselves with God’s Word, and exercise ourselves therein.

And indeed we Christians ought always to keep such a Sabbath, and to be occupied with nothing but holy things, i. e. daily to meditate upon God’s Word, and carry it in our hearts and upon our lips. But because (as has been said) we do not all have leisure, we must devote several hours a week to the young, or at least a day to the mass of people, in order that we may be concerned about this alone, and especially urge the Ten Commandments, the Creed and the Lord’s Prayer, and thus direct our whole life and being according to God’s Word. The Sabbath is truly kept whenever time is devoted to earnest attention to this, and the practice of it; but that cannot be called a true Christian Sabbath where this is not done. For they who are not Christians can keep holiday and be idle just as well as the entire swarm of our ecclesiastics, who stand daily in the churches, singing, and ringing bells, but who keep no Sabbath day holy, because they neither preach nor practise God’s Word, but teach and live contrary to it.

For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints, or all holy and consecrated garments upon a heap, they would not avail us anything; for all that is a dead thing which can sanctify nobody. But God’s Word is the treasury which sanctifies everything whereby even all the saints themselves were sanctified. Whatever be the hour when God’s Word is taught, preached, heard, read or meditated upon, person, day and work are then sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. Therefore I constantly say that all our life and work must be guided by God’s Word, if it is to be pleasing to God or holy. Where this occurs, this commandment exerts its power and is fulfilled.

On the contrary, any matter or work that is without God’s Word is unholy before God, no matter how brilliant it may appear, even though it be covered with relics, such as the fictitious spiritual orders, which know nothing of God’s Word and seek holiness in their own works.

Notice, therefore that the power and efficacy of this commandment consist not in the resting, but in the sanctifying, so that to this day belongs a special holy exercise. For other works and occupations are not properly holy exercises, unless the man himself be first holy. But here a work is to be done whereby man is himself made holy, which occurs (as we have p. 404 heard) alone through God’s Word. For this, then, fixed places, times, persons, and the entire external order of divine service have been created and appointed, so that it may be publicly and constantly exercised.

Since, therefore, so much depends upon God’s Word that without it no Sabbath can be kept holy, we ought to know that God will insist upon a strict observance of this commandment, and will punish all who despise his Word and are not willing to hear and learn it, especially at the time appointed for the purpose.

Therefore this commandment is violated not only by those who grossly abuse and desecrate the Sabbath, as those who, on account of their avarice or frivolity, cease to hear God’s Word, or lie in taverns, and are dead drunk, like swine; but also by that other great crowd, who listen to God’s Word as though it were a trifle, and attend upon preaching only from custom, and at the end of the year know as little of it as at the beginning. For hitherto the opinion has been prevalent that it is properly hallowed when on Sunday a Mass or the Gospel is heard; but no one has asked about God’s Word, as also no one taught it. Yet now, even since we have God’s Word, we nevertheless do not correct the abuse; but while constantly attending upon preaching and exhortation, we hear it without care and seriousness.

Know, therefore, that it is not only to be heard, but to be learned and retained in memory, and do not regard it as an optional matter or one of no great importance, but as God’s commandment, who will require of you how you have heard, learnt and honored his Word.

Likewise those fastidious spirits are to be reproved who when they have heard a sermon or two, find it tedious and dull, thinking that they know all that well enough, and need no more instruction. For just that is the sin which has been hitherto reckoned among mortal sins, and is called ἁξῆδία, i. e. torpor or satiety, a malignant, dangerous plague which the devil infuses into the hearts of many, that he may surprise us and secretly withdraw God’s Word from us.

For let me tell you this, even though you know it perfectly and be already master of all things, you are still daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, so that he may kindle in your heart unbelief and wicked thoughts against the foregoing as well as against all the commandments. Therefore you must always have God’s Word in your heart, upon your lips and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and does the damage before we are aware. On the other hand, such is the efficacy of the Word wherever p. 405 seriously contemplated, heard and used, that it never separates without fruit, but always awakens new understanding, pleasure and devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, living words. And even though no other interest or necessity:02 impel us, yet this ought to influence every one, since thereby the devil is put to flight and driven away, and, besides, this commandment is fulfilled, which is more pleasing to God than any work of hypocrisy, however brilliant.

p. 405 The Fourth Commandment

Thus far we have learned the first three commandments, viz those which relate to God. First, that with our whole heart and throughout all our life we trust in him and fear and love him. Secondly, that we abuse not his holy name in the support of falsehood or any bad work, but employ it to the praise of God and the profit and salvation of our neighbor and ourselves. Thirdly, that in the observance of the Sabbath and of rest we diligently use and employ God’s Word, so that all our actions and our entire life be directed by it. Now follow the other seven, which relate to our neighbor, among which the first and greatest is:

Honor thy father and thy mother

The parental estate God has especially honored above all estates that are beneath him, so that he not only commands us to love our parents, but to honor them. For with respect to brothers, sisters and our neighbors in general he commands nothing higher than that we love them; so that he separates and distinguishes father and mother above all other persons upon earth, and places them next to himself. For to honor is far higher than to love, inasmuch as it comprehends not only love, but also modesty, humility and deference as though to a majesty there hidden, and requires not only that they be addressed kindly and with reverence, but most of all that both in heart and with the body we so act as to show that we esteem them very highly, and that, next to God, we regard them the very highest. For one whom we honor from the heart we must truly regard as high and great.

We must, therefore, impress it upon the young that they should regard their parents in God’s stead, and remember that however lowly, poor, frail and queer they may be, nevertheless they are father and mother given them by God. And they are not to be deprived of their honor because of their mode of life or their failings. Therefore we are not to regard p. 406 their persons, how they may be, but the will of God who has thus appointed and ordained. In other respects we are, indeed, all alike in the eyes of God; but among us there must necessarily be such inequality and distinction with respect to order, and therefore God commands that you be careful to obey me as your father, and that I have the precedence.

Learn, therefore, first, what is the honor towards parents required by this commandment, viz. first, that they be held in honor and esteemed above all things, as the most precious treasure on earth. Secondly, that in our words to them we observe modesty, and do not speak roughly, haughtily and defiantly; but yield to them in silence, even though they go too far. Thirdly, also, with respect to works, that we show them such honor, with body and possessions, as to serve them, help them, and provide for them when old, sick, infirm, or poor, and all that not only gladly, but with humility and reverence, as doing it before God. For he who knows how to regard them in his heart will not allow them to suffer hunger or want, but will place them above and near him, and will share with them whatever he has and can obtain.

Secondly, notice how great, good and holy a work is here assigned children, which is, alas! so much neglected and disregarded, and no one perceives that God has commanded it or that it is a holy, divine Word and doctrine. For if it had been regarded as such, every one could have perceived that it required holy men to live according to these words, and there would have been no need of inventing monasticism and spiritual orders, but every child would have abided by this commandment, and could have directed his conscience to God, and said: “If I am to do a good and holy work, I know of none better than to render all honor and obedience to my parents, because God has himself commanded it. For what God has commanded must be much and far nobler than everything that we may ourselves devise; and because there is no higher or better teacher to be found than God, there can be no better doctrine than he imparts. Now he teaches fully what we should do if we wish to perform truly good works; and in that he commands them, he shows that they please him. If, then, it is God who makes this command, and who knows not how to appoint anything better, I will never improve upon it.”

In this manner we would have had godly children properly taught and reared in true blessedness, who would have remained at home in the service of their parents and in obedience to them, causing them much pleasure and joy. And yet God’s commandment was not thus honored, but was neglected and allowed to pass out of sight, so that a child could p. 407 not lay it to heart, and meanwhile gaped in ignorance at our devices, and never acknowledged God’s authority.

Let us therefore, at length, learn, for God’s sake, that pleasing all other things out of sight, our youths look first to this commandment, if they wish to serve God with truly good works, viz. that they do what is pleasing to their fathers and mothers, or to those to whom they may be subject in their stead. For every child that knows and does this has, in the first place, this great consolation in his heart, that he can joyfully exult and say (in spite of and against all who are occupied with works of their own device): “Behold this work is well pleasing to my God in heaven, that I know for certain.” Let them all come together with their many great, distressing and difficult works and make their boast; we will see whether they can show one that is greater and nobler than obedience to parents, to whom God has appointed and commanded obedience next to his own majesty; so that if God’s Word and will are accomplished, nothing shall be esteemed higher than the will and word of parents; yet see that we abide in obedience to God and violate not the former commandments.

Therefore you should be heartily glad and thank God that he has chosen you and made you worthy to do a work so precious and acceptable to him. Only see that you esteem it great and precious, although it be regarded as the most humble and despised, not on account of our worthiness, but because it is comprehended and established in the jewel and sanctuary, namely the Word and commandment of God. Oh how gladly might all Carthusians, monks and nuns pay a high price for this jewel, if in all their ecclesiastical establishments and institutions they could bring a single work into God’s presence done by virtue of his commandment, and be able before his face to say with joyful heart: “Now I know that this work is well pleasing to thee.” What will become of these poor wretched persons when, in the sight of God and all the world, contrasted with a little child who has lived according to this commandment, they shall blush with shame, and shall be obliged to confess that with their whole life they are not worthy to give it a drink of water? But it serves them right in return for their Satanic perversion in treading God’s commandment under foot, that they torment themselves with works of their own device, and in addition have scorn and loss for their reward.

Should not the heart therefore leap and melt for joy if it may go to work and do what is commanded, so that it can say: Lo, this is better than all holiness of the Carthusians, even though they kill themselves fasting and praying p. 408 without ceasing, upon their knees? For you have have a sure test and a divine testimony that he has commanded this, but concerning the other not a word. But this is the calamity and sad blindness of the world, viz. that no one believes it, since the devil has so deceived us with false holiness and the outward speciousness of our own works.

Therefore I would be very glad (I say again) if men would open their eyes and ears, and take this to heart, in order that we may not be again led astray from the pure Word of God to the lying vanities of the devil. Thus also matters would be in a good condition; so that parents would have more joy, love, friendship and concord in their houses; thus the children could captivate their parents’ hearts. When they are obstiuate, on the other hand, and will not do what they ought until a rod is laid upon their back, they offend both God and their parents, so that they deprive themselves of this treasure and joy of conscience, and lay up for themselves only misfortune. Therefore, as every one complains, the course of the world now is such that both young and old are altogether dissolute and beyond control, have no modesty nor sense of honor, do nothing good except as they are driven to it by blows, and perpetrate what wrong and detraction they can behind each other’s back; therefore God also punishes them, that they sink into all kind of indecency and misery. Thus the parents commonly are themselves stupid and ignorant; one fool begets [teaches] another, and as they have lived, so live their children after them.

This now should be the first and most important consideration (I say) to urge us to the observance of this commandment; on which account, even if we had no father and mother, we ought to wish that God would set up wood and stone before us, that we might call them father and mother. How much more, since he has given us living parents, should we rejoice to show them honor and obedience, because we know it is so highly pleasing to the Divine Majesty and to all angels, and vexes all devils, and is besides the highest work which we can do, after the sublime divine worship comprehended in the previous commandments; so that giving of alms and every other good work toward our neighbor are not equal to this! For God has assigned this estate the highest place, yea in his own stead, upon earth. This will and pleasure of God ought to be sufficient to cause and induce us to do what we can with good will and pleasure.

Besides this, it is our duty before the world to be grateful for benefits and every good which we have of parents. But in this again the devil rules in the world, so that the children forget their parents, as we all forget God, and no one considers how God nourishes, protects and defends us, and bestows so p. 409 great good on body and soul: especially if an evil hour come we are offended and murmur with impatience, and all good which we have all our life received is as if it never had been. Just so also we do with our parents, and there is no child that understands and considers this, except it be enlightened and led thereto by the Holy Ghost.

God knows very well this perverseness of the world; therefore he admonishes and urges by commandments that every one consider what parents have done for him, and he will find that he owes to them body and life, as well as sustenance, support and rearing, since otherwise he would have perished a hundred times in his own filth. Therefore it is a true and good saying of old and wise men: Deo, parentibus et magistris non potest satis gratiæ rependi, that is, to God, to parents and to teachers we can never render sufficient gratitude and compensation. He that regards and considers this will indeed without compulsion do all honor to his parents, and cherish them as those through whom God has done him all good.

Besides all this, it should be a great inducement to influence us the more to obedience to this commandment, that God adds to the same a temporal promise and says: “That thy days may be long upon the land which the Lord thy God giveth thee.”

Here we can see how much God is in earnest in respect to this commandment, inasmuch as he not only declares that it is well pleasing to him, and how much joy and delight he has therein; but also that it shall be for our prosperity and promote our highest good; so that we may have a pleasant and agreeable life, furnished with every good thing. Therefore also St. Paul indicates the same and highly rejoices in it, when he says (Eph. 6:2, 3): This “is the first commandment with promise, that it may be well with thee and thou mayest live long on the earth.” For although the rest also include their promises, yet in none is it so plainly and explicitly stated.

Here then thou hast the fruit and the reward, viz. that whoever observes this commandment shall have good days, happiness and prosperity; and on the other hand, also, the punishment, that whoever is disobedient shall the sooner perish, and never enjoy life. For to have long life in the sense of the Scriptures is not only to become old, but to have everything which belongs to long life, as, namely, health, wife and child, support, peace, good government, etc., without which this life can neither be enjoyed in cheerfulness nor long endure. If, therefore, thou wilt not obey father and mother and submit to discipline, then obey the inquisitor; if thou wilt not obey him, then submit to the executioner, i. e. death [death the all-subduer, the teacher of wicked children]. For in regard to this God is determined: Either if you obey him, rendering p. 410 love and service, he will grant you exceeding great recompense with all good, or if you offend him he will send upon you death and the torturer.

Whence come so many criminals that must daily be hanged, beheaded, broken upon the wheel, but from disobedience [to parents], because they will not submit to discipline in good part? and the result is [since they are unwilling to hear the reproof of parents given in kindness and love] that, by the punishment of God, they bring upon themselves misfortune and grief. For it seldom happens that such wicked people die a natural or timely death.

But the godly and obedient have this blessing, that they live long in quietness, and see their children’s children (as said above¹) to the third and fourth generation.

¹ See above, §§ 39, 40, p. 392.

As experience also teaches that where there are honorable, old families who stand well and have many children, they have their origin in this fact, viz. that some of them were well brought up and were regardful of their parents. So on the other hand it is written of the wicked (Ps. 109:13): “Let his posterity be cut off; and in the generation following let their name be blotted out.“Therefore consider well how great a thing in God’s sight obedience is, since he so highly esteems it, is so highly pleased with it, and rewards it so richly, and besides is so rigid in punishing those who transgress with respect to it.

All this I say, that it may be well impressed upon the young. For no one believes how necessary this commandment is, since it has not been thus esteemed and taught hitherto under the papacy. Every one thinks they are insignificant and easy words which he has always known, therefore men pass this lightly by, are eagerly intent upon other matters, and do not see or believe that God is so greatly offended if this be disregarded, or that he esteems it a work so well pleasing and precious if it be observed.

In connection with this commandment it is proper to speak further of all kinds of obedience to persons in authority who have to command and to govern. For all authority flows and is propagated from the authority of parents. For where a father is unable alone to educate his [rebellious and irritable] child, he employs a schoolmaster² that he may instruct it; if he be too weak, he obtains the assistance of his friends and neighbors; if he depart, he confers and delegates his authority and government to others who are appointed for the purpose.

² The magistratum of Müller’s Latin is probably a typographical error Pfaff, Flase, Francke have magistrum.

p. 411 Likewise he must have domestics, man-servants and maid-servants, under him for the management of the household, so that all whom we call masters are in the place of parents and must derive their power and authority to govern from them. Hence also they are all called fathers in the Scriptures, as those who in their government perform the functions of the office of a father, and should have a paternal heart toward their subordinates. As also from antiquity the Romans and other nations called the masters and mistresses of the household patres et matres familie, that is housefathers and housemothers. So also they called their national rulers and chiefs patres patrie, that is fathers of the country, for a great shame to us who would be Christians that we do not call them so, or, at least, do not esteem and honor them as such.

What a child owes to father and mother the same owe all who are embraced in the household. Therefore man-servants and maid-servants should be careful not only to be obedient to their masters and mistresses, but also to honor them as their own fathers and mothers, and to do everything which they know is expected of them, not from compulsion and with reluctance, but with pleasure and joy for the cause just mentioned, namely, that it is God’s command and is pleasing to him above all other works. Therefore they ought rather to pay wages in addition and be glad that they may obtain masters and mistresses, to have such joyful consciences and to know how they may do truly golden works; a matter which has hitherto been neglected, and despised, when instead everybody ran, in the devil’s name, into convents or pilgrimages and for indulgences, with loss [of time and money] and with an evil conscience.

If indeed this truth could be impressed upon the poor people, a servant-girl would leap and thank and praise God, and with her menial work for which she receives support and wages she would acquire such a treasure as all that are esteemed the greatest saints have not obtained. Is it not an excellent boast to know and say this, that if you perform your daily domestic task it is better than all the ascetic life and sanctity of monks? And if you have the promise in addition that you shall fare well and prosper in all good, how can you be more blessed or lead a holier life in regard to works? For in the sight of God faith alone can render holy and serve him, but the works are for the service of man. Then you have all good protection and defence in the Lord, a joyful conscience and a gracious God besides, who will reward you a hundredfold, so that you are even a nobleman if you be only pious and obedient. But if not, you have in the first place only the wrath and displeasure of God, no peace of heart, and afterwards all manner of plagues and misfortunes.

p. 412 Whoever will not be influenced by this and inclined to piety we leave to the hangman and to death. Therefore let every one who allows himself to be advised remember that God is not making sport, and know that it is God who speaks with you and demands obedience. If you obey him you are his dear child, but if you despise this commandment, then take shame, calamity and grief for your reward.

The same also is to be said of obedience to civil government, which (as we have said) is embraced in the estate of fatherhood and extends farthest of all relations. For here the father is not one of a single family, but of as many people as he has tenants, citizens or subjects. For God through them, as through our parents, gives to us support, estate, protection and security. Therefore since they bear such name and title with all honor as their highest dignity, it is our duty to honor them and to esteem them great as the greatest treasure and the most precious jewel upon earth.

He, now, who is obedient here, is willing and ready to serve, and cheerfully does all that pertains to honor, knows that he is pleasing God and will receive joy and happiness for his reward. If he will not do it in love, but despises and resists authority or rebels, let him know on the other hand also that he shall have no favor or blessing, and where he thinks to gain a florin thereby, he will elsewhere lose ten times as much, or become a victim to the hangman, perish by war, pestilence and famine, or experience no good in his children, and be obliged to suffer injury, injustice and violence at the hands of his servants, neighbors or strangers and tyrants; so that what we seek and deserve comes upon us as our reward.

If we would only once give it fair consideration that such works are pleasing to God and have so rich a reward, we would be established in possession of purely superabundant good and would have what our heart desires. But because the word and command of God are so lightly esteemed, as though some vagabond had spoken it, let us see therefore whether you are the man to oppose him. How difficult it will be for him to recompense you! Therefore it is better for you to live thus with the divine favor, peace and happiness than with displeasure and misfortune. Why, think you, is the world now so full of unfaithfulness, disgrace, calamity and murder, but that every one desires to be his own master and subject to no authority, to care nothing for any one, and do what pleases him? Therefore God punishes one knave by means of another, so that when you defraud and despise your master, another comes and deals the same with you, yea in your household you must suffer ten times more from wife, child or servants.

p. 413 We feel indeed our misfortune, we murmur and complain of unfaithfulness, violence and injustice, but are unwilling to see that we ourselves are knaves who have truly deserved this punishment, and yet are not thereby reformed. We do not really desire the divine favor and happiness, therefore it is but fair that we have misfortune without mercy. There must somewhere upon earth be still some godly people that God yet allows us so much good! On our own account we should have neither a farthing in the house nor a stalk of straw in the field. All this I have been obliged to urge with so many words, in hope that some one may take it to heart, that we may be relieved of the blindness and misery in which we have lain so long, and may truly understand the Word and will of God, and earnestly accept it. For therein we would learn how we could have joy, happiness, and salvation, both temporal and eternal, in abundance.

Thus we have two kinds of fathers presented in this commandment, fathers in blood and fathers in office, or those to whom belongs the care of the family, and those to whom belongs the care of the nation. Besides these they are yet spiritual fathers; not like those in the Papacy, who have indeed caused themselves be so designated, but have not performed the functions of the paternal office. For those only are to be called spiritual fathers who govern and guide us by the Word of God. Of this name St. Paul boasts (1 Cor. 4:15), where he says: “In Christ Jesus I have begotten you through the Gospel.” Because they are fathers indeed they are entitled to honor above all others. But they are regarded of the least importance: for the only honor the world has to confer upon them is to drive them out of the country and to grudge them a piece of bread, and in short they must be (as says St. Paul, 1 Cor. 4:13) “as the filth of the world and the offscouring of all things.”

Yet there is need that this also be urged upon the populace, that those who would be Christians are under obligation in the sight of God to esteem them worthy of double honor who minister to their souls, that they deal well with them and provide for them. For that, God wishes to give you additional blessing and will not let you come to want. But in this every one withholds and makes objections, and all are afraid that they will perish from bodily want, and therefore cannot now support a respectable preacher, where formerly they filled ten gormandizers. In this we also deserve that God deprive us of his Word and blessing, and again allow preachers of lies to arise to lead us to the devil, and in addition to drain our sweat and blood.

But those who keep in sight God’s will and commandment p. 414 have the promise that everything which they bestow upon temporal and spiritual fathers, and whatever they do to honor them, shall be richly recompensed to them, so that they shall have not only bread, clothing and money for a year or two, but long life, support and peace, and shall be eternally rich and blessed. Therefore only do what is your duty, and let God take care how he shall support you and provide you with abundance. Since he has promised it, and has never yet lied, he will not be found lying to you in this.

This ought indeed to encourage us, and give us hearts that would melt in pleasure and love toward those to whom we owe this honor, so that we would raise our hands and joyfully thank God who has given us such promises, induced by which we ought to run to the ends of the world [to the remotest parts of India]. For although the whole world should combine, it could not add an hour to our life or give us a single grain from the earth. But God wishes to give you all exceeding abundantly according to your heart’s desire. He who despises and regards this is not worthy ever to hear a word of God. This is indeed superfluous to say to those who come under the instruction of this commandment.

In addition, it would not be amiss to preach to the parents, and such as bear their office, as to how they should deport themselves toward those who are committed to them for their government. For although this is not expressed in the Ten Commandments, it is nevertheless abundantly enjoined in many places in the Scriptures. And God desires to have it embraced in this commandment when he speaks of father and mother. For he does not wish to have in this office and government knaves and tyrants; nor does he assign to them this honor, viz. power and authority to govern, and to allow themselves to be worshipped; but they should consider that they are under obligations of obedience to God; and that first of all they are earnestly and faithfully to discharge the duties of their office, not only to support and provide for the bodily necessities of their children, servants, subjects, etc., but especially to train them to the honor and praise of God. Therefore do not think that this is appointed for thy pleasure and arbitrary will; but that it is a strict command and institution of God, to whom also thou must give account of the matter.

But this is again a sad evil, that no one perceives or heeds this, and all live on as though God gave us children for our pleasure or amusement, and servants that we should employ them like a cow or ass, only for work, or as though all we had to do with our subjects were only to gratify our wantonness, without any concern on our part as to what they learn or how they live; and no one is willing to see that this is the p. 415 command of the Supreme Majesty, who will most strictly call us to an account and punish for it; nor that there is so great need to be so intensely anxious about the young. For if we wish to have proper and excellent persons both for civil and ecclesiastical government, we must spare no diligence, time or cost in teaching and educating our children, that they may serve God and the world, and we must not think only how we may amass money and possessions for them. For God can indeed without us support and make them rich, as he daily does. But for this purpose he has given us children, and has commanded us to train and govern them according to his will, else he would have no need of father and mother. Let every one know, therefore, that above all things it is his duty, or otherwise he will lose the divine favor, to bring up his children in the fear and knowledge of God; and, if they have talents, to give them also opportunity to learn and study, that they may be able to avail themselves of that for which there is need [to have them instructed and trained in a liberal education, that men may be able to have their aid in government and in whatever is necessary].

If that were done God would also richly bless us and give us grace, that there would be men trained by whom land and people would be reformed, and likewise well-educated citizens, chaste and domestic wives, who afterwards would continue to rear godly children and servants. Here think what deadly injury you are doing if you be negligent and fail to bring up your child to usefulness and piety, and how you bring upon yourself all sin and wrath, meriting hell even in your dealings with your own children, even though you be otherwise ever so pious and holy. And because this is disregarded, God so fearfully punishes the world that there is no discipline, government or peace, of which we all complain, but do not see that it is our fault, for as we train them we have spoiled and disobedient children and subjects. Let this be sufficient exhortation; for to amplify this belongs to another time.

p. 415 The Fifth Commandment

Thou shalt not kill.

We have now completed the discussion of both spiritual and temporal government, that is, divine and paternal authority and obedience, But here we go forth from our own house to our neighbor’s, to learn how we should live with respect to one another, every one for himself toward his neighbor. Therefore God and government are not included in this commandment, nor the power which they have to kill. For God has delegated his authority to governments to punish evil-doers p. 416 instead of parents, who aforetime (as we read in Moses) were required to bring their children to judgment and sentence them to death. Therefore this prohibition pertains to individuals and not to government.

This commandment is now easy enough, and is often treated, because we hear it annually in the Gospel of St. Matthew (5: sqq), where Christ himself explains and sums it up—namely, that we must not kill, either with hand, heart, mouth, signs, gestures, help or counsel. Therefore it is forbidden to every one to be angry, except those (as we said) who are in the place of God, that is, parents and government. For it is proper for God, and for every one who stands in his stead, to be angry, to reprove and punish, even on account of those who transgress this and the other commandments.

But the cause and need of this commandment is that God well knows that the world is evil, and that this life has much unhappiness; therefore he has placed this and the other commandments between the good and the wicked. As now there are many temptations against all the commandments, so the temptation in respect to this is that we must live among many people who do us wrong, that we have cause to be hostile to them.

As when your neighbor sees that you have better possessions from property, and more happiness [a larger family and more fertile fields] from God, than he, he is offended, envies you, and speaks no good of you.

Thus by the devil’s incitement you will have many enemies who cannot bear to see you have any good, either bodily or spiritual. When we see them it is natural for our hearts in their turn to rage and bleed and take vengeance. Thus there arise cursing and blows, from which follow finally misery and murder. Therefore God like a kind father anticipates, interposes and wishes to have all quarrels settled, that no misfortune come of them, nor one destroy another. And in fine he would hereby defend, liberate and keep in peace every one against all the crime and violence of every one else; and has, as it were, placed this commandment as a wall, fortress and refuge about our neighbor, that we do him no bodily harm or injury.

Thus this commandment insists upon it that no one offend his neighbor on account of any injury, even though he have fully deserved it. For where murder is forbidden, all cause also is forbidden whence murder may originate. For many a one, although he does not kill, yet curses and makes imprecations, which if fulfilled with respect to any one, he would not live long. Since this inheres in every one by nature, and is a matter of ordinary experience, that no one is willing to suffer at the hands of another, God wishes to remove the p. 417 root and source by which the heart is embittered against our neighbor, and to accustom us ever to keep in view this commandment, always as in a mirror to contemplate ourselves in it, to regard the will of God, and with hearty confidence and invocation of his name to commend to him the wrong which we suffer; and thus let our enemies rage and be angry, doing what they can. Thus we may learn to calm our wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, i. e. our enemies.

Therefore the entire sum of this commandment is to be impressed upon the simple-minded most explicitly, viz. What is the meaning of not to kill? In the first place, that we hurt no one with our hand or deed. Then that we do not employ our tongue to instigate or counsel thereto. Further, that we neither use nor assent to any kind of means or methods whereby any one may be injured. And finally that the heart be not ill-disposed toward any one, nor from anger and hatred wish him ill, so that body and soul may be innocent in respect to every one, but especially in respect to those who wish you evil or actually commit such against you. For to do evil to one who wishes and does you good is not human, but diabolical.

Secondly, it is to be observed that not only he who does evil to his neighbor is guilty of violating this commandment, but he also who can do him good, anticipate, prevent, defend and save him, so that no bodily evil or harm happen to him, and yet does it not. If, therefore, you send away one that is naked when you could clothe him, you have caused him to freeze; if you see one suffer hunger and do not give him food, you have caused him to starve. So also if you see any one innocently sentenced to death or in like distress, and do not save him, although you know ways and means to do so, you have killed him. And it will not avail to make the pretext that you did not afford any help, counsel or aid thereto, for you have withheld your love from him and deprived him of the benefit whereby his life would have been saved.

Therefore God also properly calls all those murderers who do not afford counsel and help in distress and danger of body and life, and will pass a most terrible sentence upon them in the last day, as Christ himself has announced, as he shall say (Matt. 25: sq.): “I was an hungered and ye gave me no meat; I was thirsty and ye gave me no drink; I was a stranger and ye took me not in: naked, and ye clothed me not; sick and in prison, and ye visited me not.” That is: You would have suffered me and mine to die of hunger, thirst and cold, would have suffered the wild beasts to tear us to pieces or left us to decay in prison or perish in distress. What else p. 418 is that but to reproach them as murderers and bloodhounds? For although you have not actually done all this, you have nevertheless, so far as you were concerned, suffered him to perish in misfortune.

It is just as if I saw some one struggling in deep water or one fallen in the fire, and could extend to him the hand to save him and pull him out, and yet refused to do it. Would I not appear even in the eyes of the world a murderer and a criminal? Therefore it is God’s ultimate purpose that we suffer harm to befall no man, but show to every one love and all good; and (as we have said) this has especial reference to our enemies. For to do good to our friends is but a miserable heathen virtue, as Christ declares it (Matt. 5:46).

Thus we again have the Word of God whereby he would encourage and urge us to truly noble and sublime works, as gentleness, patience, and, in short, love and kindness to our enemies, and would ever remind us to reflect upon the First Commandment, that he is our God, i. e. that he will help, assist and protect us, that thus he may extinguish the desire of revenge in us.

This we ought to practise and inculcate, and we would have an abundance of good works to do. But this would not be preaching to the benefit of the monks; it would be greatly to the detriment of the ecclesiastical estate, and an infringement upon the sanctity of Carthusians, and would even forbid their good works and clear the convents. For in this wise the state of common Christians would be considered as high, and even higher, and everybody would see how they mock and delude the world with a false, hypocritical appearance of holiness, because they disregard this commandment like the others, and esteem them unnecessary, as though they were not commandments, but mere advice; and besides, they have shamelessly proclaimed and boasted of their hypocritical estate and works as the most perfect life; for, in order that they might lead a pleasant, easy life, without the cross and without patience, they also have resorted to their cloisters, so that they might not be obliged to suffer wrong from any one or to do him any good.

But know now that these are the truly holy and godly works, in which, with all the angels, he rejoices, in comparison with which all human holiness is but filth and stench, and deserves only wrath and damnation.

p. 418 The Sixth Commandment

Thou shalt not commit adultery.

The commandments that follow are easily understood from the explanation of the preceding; for they are all to the effect p. 419 that we be careful to avoid doing any kind of injury to our neighbor. But they are arranged in very precise order. In the first place, they treat of his person. Then we proceed to the person nearest him, or the possession nearest his body, namely his wife, who is one flesh and blood with him; so that we cannot inflict a higher injury upon our neighbor in any good that is his. Therefore it is explicitly forbidden here to bring any disgrace upon him in respect to his wife. He expressly mentions adultery, because among the Jews it was a command and appointment that every one must be married. Therefore also the young were early married, so that the state of celibacy was held in small esteem, neither were public prostitution and lewdness tolerated as now. Therefore adultery was the most common form of unchastity among them.

But because there is among us such a shameful mixture and the very dregs of all kinds of vice and lewdness, this commandment is also directed against all manner of impurity, whatever it may be called; and not only is the external act forbidden, but every kind of cause, incitement and means, so that the heart, the lips and the whole body may be chaste and afford no opportunity, help, or persuasion for impurity. And not only this, but that we also defend, protect and rescue wherever there is danger and need; and give help and counsel, so as to maintain our neighbor’s honor. For wherever you allow such a thing when you could prevent it, or connive at it as if it did not concern you, you are as truly guilty as the one perpetrating the deed. Thus it is required, in short, that every one both live chastely himself and help his neighbor do the same. Thus God by this commandment wishes to surround and protect as if with bars every wife and husband, that no one injure, harm or touch them.

But since this commandment is directed to the state of matrimony and gives occasion to speak of the same, you may well mark and understand, first, how highly God honors and extols this estate, inasmuch as by his commandment he both sanctions and guards it. He has already sanctioned it above in the Fourth Commandment: “Honor thy father and thy mother;” but here he has (as we said) guarded and protected it. Therefore he also wishes us to honor it, and to maintain and use it as a truly divine and blessed estate; because in the first place he has instituted it above all others, and therefore created man and woman (as is evident) not for lewdness, but to live in the married relation, be faithful, beget children, and nourish and train them to the glory of God.

Therefore God has also most richly blessed this estate above all others: and in addition has applied and appropriated every p. 420 thing in the world to it, that this estate may indeed be richly provided for. Married life is therefore no subject for jest or idle inquisitiveness; but it is an excellent thing, and one concerning which the earnestness of God is occupied. For it is of the highest importance to him that to fight against wickedness and the devil men be raised up who may serve the world and promote the knowledge of himself, godly living and all virtues.

Therefore I have always taught that this estate be not despised nor held in disrepute, as is done by the blind world and our false spiritual guides; but that it be regarded according to God’s Word, by which it is adorned and sanctified, so that it is not only placed on an equality with other conditions in life, but that it transcends them all, whether they be that of emperor, prince, bishop or whatever they will. For both ecclesiastical and civil estates must humble themselves, and all must be found in this estate, as we shall hear. Therefore it is not a particular estate, but at the same time the most common and the most noble which pervades all Christendom, yea which even extends through all the world.

In the second place, you must know that it is not only an honorable but also a necessary state, solemnly commanded by God; so that, in general, in all conditions, man and woman, who have been created for it, shall be found in this estate; yet with some exceptions (although few) whom God has especially exempted, because they are not fit for the married estate, or who by high supernatural gifts can maintain chastity without this estate. For where nature has its course, as it is implanted by God, it is not possible to maintain chastity without marriage. For flesh and blood remain flesh and blood, and the natural inclination and excitement have their course without let or hindrance, as the observation and experience of all testify. That, therefore, it may be the more easy in some degree to avoid unchastity, God has commanded the estate of matrimony, that every one may have his proper portion, and be satisfied therewith; although God’s grace is yet necessary that the heart also may be pure.

From this you see how the popish crew, priests, monks and nuns, resist God’s order and commandment, inasmuch as they despise and forbid matrimony, and presume and vow to maintain perpetual chastity, and besides deceive the simple-minded with lying words and appearances. For no one has so little love and inclination to chastity as just those who because of great sanctity avoid marriage, and either indulge in open and shameless prostitution or secretly do even worse, viz. that which is too bad to mention, as has, alas! been learned too fully. And in short, even though they abstain from the act, p. 421 their hearts are so full of impure thoughts and evil desires that there is a continual burning and secret suffering which can be avoided in the married life. Therefore are all vows of chastity out of the married state condemned by this commandment; and free permission is granted, yea even the command is given, to all poor constrained consciences which have been deceived by their monastic vows, to abandon the condition of unchastity and enter the married life, considering that even if the monastic life had divine sanction, it were nevertheless out of their power to maintain chastity, and if they remain in that condition they must only sin more and more against this commandment.

I speak of this now in order that the young may be so instructed as to be induced to marry, and to know that it is a blessed estate and well pleasing to God. For in this way it might in the course of time again receive its proper honor, and we should have less of the pernicious, horrible, disorderly life which now runs riot in open prostitution and other shameful vices which are the result of the disregard of married life. Therefore it is the duty of both parents and government to see to our youth, that they be brought up to discipline and respectability, and when they have come to years of maturity to have them married honorably and in the fear of God; and he will not fail to add his blessing and grace, that men may have joy and happiness from the same.

From all this it can now be concluded that this commandment not only demands that every one live chastely in thought, word and deed in his condition, that is, especially in the estate of matrimony, but also that every one love and esteem his wife or her husband as a gift of God. For where marital chastity is to be maintained, man and wife must by all means live together in love and harmony, that one may cherish the other from the heart and with entire fidelity. For that is one of the principal points which enkindle the love and desire of purity; so that where this is found, chastity will follow as a matter of course without any command. Therefore also St. Paul so diligently exhorts husband and wife to love and honor one another. Here you have again a precious, yea many and great good works, of which you can joyfully boast, against all ecclesiastical estates, chosen without God’s Word and commandment.

p. 421 The Seventh Commandment

Thou shalt not steal.

After our person and wife or husband, temporal property is the nearest good. That also God wishes to have secure, and p. 422 has commanded that no one shall damage or injure his neighbor in his possessions. For to steal is nothing else than to get another’s property wrongfully into our possession. This comprehends all kinds of advantage in all kinds of trade to the disadvantage of our neighbor. This is indeed such a widespread and common crime, but so little regarded and observed, that it exceeds all measure, so that if all thieves—who nevertheless do not wish to be considered such—were to be hanged to the gallows, the world would soon be desolate and would be without both executioners and gallows. For as we have just said to steal is not only to rob our neighbors’ coffers and pockets, but to be too far-reaching in the market, in all stores and shops, wineand beer-cellars, workshops, and in short whenever we trade or take or give money, goods or work.

As, for instance, to explain this somewhat roughly for the common mass of people, so that it may be seen how godly we are: When a man-servant or maid-servant does not serve faithfully, and does damage, or at least allows it to occur when it could be prevented, or otherwise from indolence, idleness or malice neglects the goods entrusted to him, to the spite and vexation of master and mistress. And when this is done purposely (for I do not speak of unavoidable casualties), you can dispose of thirty, forty dollars a year, which if another had taken secretly he would be hung by the rope. But you even bid defiance and make your boast of it, and no one dare call you a thief!

The same I say of mechanics, workmen and day-laborers, who all follow their own will, and know not in how many ways to take advantage of people, and yet are careless and unfaithful in their work. All these are far worse than secret thieves, against whom we can guard with lock and bolt, or who, if apprehended, are treated in such a manner that they will not do the same again. But against these no one can guard. No one dare even look awry at them or accuse them of theft, so that one would ten times rather lose from his purse. For here are my neighbors, good friends, my own servants, to whom I look for fidelity, who defraud me first of all.

Likewise also in the market and in common trade this course prevails to the greatest extent, where one openly defrauds another with defective goods, false measures, weights, coins, and by taking advantage by expert arts and uncommon transactions or dexterous inventions, in short by getting the best of the bargain and wantonly oppressing and distressing him. And who indeed can even recount or imagine it all? This is in short the most general trade and the largest guild on earth, and if we regard the world through all conditions p. 423 of life it appears to be only a vast, wide stall, full of great thieves.

Therefore they also are called judicial robbers, despoilers of land and commerce, not pickpockets and sneak-thieves who steal the ready cash, but who sit upon the bench and are styled great noblemen, and honorable, pious citizens, and yet rob and steal upon a good pretext.

Yes, here we might be silent about the insignificant individual thieves if we would attack the great, powerful arch-thieves that are in the company of lords and princes, who daily plunder not only a city or two, but all Germany. Yea what would become of the head and supreme protector of all thieves, the holy chair at Rome, with all its retinue, which has appropriated the wealth of all the world, and has it in possession to this day?

This is, in short, the course of the world: that whoever can steal and rob openly goes in freedom and security unmolested by any one, and is yet to be honored. But the small, secret thieves who have once reached too far must bear the shame and punishment to keep the former in positions of honor and piety. But let them know that in the sight of God they are the greatest thieves, who also will punish them as they deserve and are worthy.

Because this commandment is so far-reaching and comprehensive, as just indicated, it is necessary to present the same with emphasis to the common people, to let them know that these things cannot be done with impunity, but always to keep before their eyes the wrath of God, and inculcate the same. For this we have to preach not to Christians, but chiefly to knaves and scoundrels, to whom it would be more fitting for judges, jailers, and executioners to preach. Therefore let every one know that it is his duty, at the risk of God’s displeasure, not only to do no injury to his neighbor, nor to deprive him of gain, nor to perpetrate any act of unfaithfulness or malice in any bargain or transaction of trade, but faithfully to preserve his property for him, to secure and promote his advantage; and this especially applies to every one who takes money, wages and support for such service.

He now who wantonly despises this may indeed go his way and escape the hangman, but he shall not escape the wrath and punishment of God; and when he has long practised his defiance and arrogance, he shall yet remain a tramp and beggar, and in addition have all plagues and misfortune. Now, when you ought to preserve the property of your master and mistress, for which service you have your support, you go your own way, take your wages like a thief, expect to be honored as a nobleman, of whom there are are many that are insolent towards p. 424 their masters and mistresses, and are unwilling to do them a favor or service by which to protect them from loss.

But beware, and consider what you will gain, that when you have your own household (to which God will help with all misfortunes) it will be recompensed to you, and you will find that where you have done injury or defrauded to the value of one mite, you will have to pay thirty again.

Such shall be the lot of mechanics and laborers of whom we hear and from whom we are obliged to suffer such intolerable maliciousness, as though they were noblemen in another’s possessions, and every one were obliged to give them what they demand. Only let them continue practising their exactions as long as they can; but God will not forget his commandment; and he will reward them according as they have served, and will hang them, not upon a green gallows, but upon a dry one; so that in all their life they shall neither prosper nor accumulate anything. And indeed if there were a well-ordered government in the land such wantonness might be checked and prevented, as was the case in ancient times among the Romans, when such characters were suddenly visited in a way that others took warning.

No more shall others prosper who change the open, free market into a carrion-pit of extortion and a den of robbery, where the poor are daily oppressed, and who cause new impositions and famine, every one using the market according to his caprice in proud defiance, as though it were his right and privilege to sell his property for as high a price as he please, and no one had a right to say a word about it. These we will indeed allow to pass, and let them practise their exactions, extortions and avarice, but we will trust in God, who nevertheless will so arrange it that when you have completed your extortion he will pronounce his curse, and your grain in the storehouse, your beer in the cellar, your cattle in the stalls shall all perish, and verily where you have defrauded any one to the amount of a florin, your entire pile shall be consumed with rust, so that you shall in no wise enjoy it.

And indeed we see this being fulfilled daily before our eyes, that no stolen or dishonestly acquired possession brings prosperity. How many there are who rake and scrape day and night, and yet grow not a farthing richer! And men, though they gather much, are subject to so many plagues and misfortunes that they cannot enjoy it or transmit it to their children. But because no one takes notice of it, and we go on as though it did not concern us, God must visit us in a different manner and teach us the mode of his government, so that he imposes one taxation after another, or billets a troop of soldiers upon us, who in one hour empty our coffers and purses, and do p. 425 not desist as long as we have a farthing left; and in addition, by way of thanks, burn and devastate house and home, and outrage and kill wife and children.

And, in short, if you steal much, depend upon it that twice as much will be stolen from you; and he who with violence and wrong robs and acquires will find one who shall deal after the same fashion with him. For God is master of this art, that since every one robs and steals of another, he punishes one thief by means of another. Where else should we find enough gallows and ropes?

Whoever is willing to be instructed can be sure that this is the commandment of God, and that it must not be treated as a jest. For although you despise us, defraud, steal and rob, we will indeed submit, suffer and endure your haughtiness, and according to the Lord’s Prayer forgive and shew pity; for we know that the godly shall have enough, and you injure yourself more than another.

But of this beware: When the poor man comes to you (of whom there are so many now) who must buy with the penny of his daily wages, and live upon it, and you are harsh to him, as though every one lived by your favor, and you extort and exact to the utmost amount, and besides with pride and haughtiness turn him off whom you ought to help with a gift, he will go away wretched and sorrowful; and because he can complain to no one he will cry and call to heaven,—then beware (I say again) as of the devil himself. For such groaning and calling will be no jest, but will have a weight and emphasis that will prove too heavy for you and all the world. For it will reach Him who takes care of the poor sorrowful hearts, and will not allow this injury done them to escape his vengeance. But if you despise that cry and defy Him who hears it, then remember whom you have brought upon you. If you are successful and prosperous you may, before all the world, call God and me a liar.

Now we have exhorted, warned and protested enough; he who will not heed or believe it may go on until he learn this by experience. Yet it is important to impress this upon the young, that they may be careful not to follow the old lawless crowd, but keep their eyes fixed upon God’s commandment, lest his wrath and punishment come upon them. Nothing further belongs to us, except to instruct and reprove with God’s Word; but to check such open wantonness there is need of government and princes who have eyes and voice, by which to establish and maintain order in all manner of trade and commerce, so that the poor be not burdened and oppressed or burden themselves with others’ sins.

Let this suffice concerning the explanation of what is stealing, p. 426 that it be not taken too narrowly, but extend as far as we have to do with our neighbors. And briefly, in a summary, like the former commandments, it is herewith forbidden in the first place to do our neighbor any injury or wrong (of whatever sort supposable in curtailing his possessions and property, or preventing or hindering his enjoyment of them), or even to consent or allow such a thing, but to interpose and prevent it. And, on the other hand, it is commanded that we improve his possessions and promote all his interests; and, in case he suffer want, that we help, communicate and lend both to friends and foes.

Whoever now seeks and desires good works will find here in abundance such as are heartily acceptable and pleasing to God, and in addition are favored and crowned with most excellent blessings, that we can be sure of a rich compensation for all that we do for our neighbor’s good and from true friendship; as King Solomon also teaches (Prov. 19:17): “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.” Here then thou hast a rich Lord who is certainly sufficient for thee, and who will not suffer thee to want or to come short in anything; thus thou canst with a joyful conscience enjoy a hundred times more than thou couldst acquire by extortion in unfaithfulness and wrong. But whoever does not desire the blessing will find wrath and misfortune enough.

p. 426 The Eighth Commandment

Thou shalt not bear false witness.

Besides body, wife or husband, and temporal possessions, we have yet another treasure, namely, personal honor and good report, with which we cannot dispense. For it is intolerable to live among men in open shame and general contempt. Therefore God wishes the reputation, character and honor of our neighbor to be assailed or diminished as little as his money and possessions, that every one may stand in his integrity before wife, child, servants and neighbors. And in the first place we take the most manifest meaning of this commandment according to the words (Thou shalt not bear false witness), as pertaining to courts of justice, where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body, property or honor.

This appears indeed little to concern us now, but with the Jews it was a common and ordinary matter. For the people were organized under an excellent and regular government; and where such a government is, it is not administered without cases of this sin. The cause of it is, that where judges, p. 427 magistrates, princes or others in authority sit in judgment, it cannot in the course of the world be otherwise but that men will be unwilling to give offence, will flatter and speak with regard to favor, money, hope or friendship; and in consequence a poor man and his cause must be oppressed and be subject to wrong and punishment. And it is a common calamity in the world that those who sit in judgment are seldom godly men.

For a judge ought necessarily to be above all things a godly man, and not only godly, but also wise, modest, yea, a brave and fearless man. So also ought a witness to be fearless, but especially a godly man. For he who would judge all matters rightly and decide them by his verdict will often offend good friends, relatives, neighbors and the rich and powerful who can greatly serve or injure him. Therefore he must be quite blind, closing eyes and ears, neither seeing nor hearing, but going straight forward in everything that comes before him, and deciding accordingly.

Therefore this commandment is given first of all that every one shall help his neighbor to secure his rights, and not allow them to be hindered or violence to be done them, but to strictly maintain and promote them as God may grant, whether he be judge or witness, and let it affect what it will. And especially is a goal set up here for our jurists that they use all diligence in dealing truly and uprightly with every case, allowing right to be right, and neither perverting nor glossing it over or keeping silent concerning it, irrespective of money, possession, honor or power. This is one part and the most immediate sense of this commandment respecting all that takes place in court.

Afterwards, however, it extends much further, if we apply it to spiritual jurisdiction or administration; here it is a fact that every one bears false witness against his neighbor. For wherever there are godly preachers and Christians, they must bear the judgment of the world, and be called heretics, apostates, yea seditious and desperately wicked miscreants. And besides the Word of God must be subjected to the most shameful and virulent persecutions, blasphemies, contradictions, perversions and false explanations and applications. But that we will let pass; for it is the way of the blind world that she condemns and persecutes the truth and the children of God, and yet esteems it no sin.

In the third place, what concerns us all, this commandment forbids all sins of the tongue whereby we can injure or molest our neighbor. For to bear false witness is nothing else but a work of the tongue. Whatever therefore is done with the tongue against a fellow-man is hereby forbidden by God;

p. 428 whether it be false preachers with their doctrine and blasphemy, false judges and witnesses with their unjust verdicts, or outside of court by lying and evil-speaking. Here belongs particularly the detestable vice of gossip and slander, with which the devil instigates us, and of which there is much to be said. For it is a common evil plague that every one prefers hearing evil to hearing good of his neighbor; and although we ourselves are ever so bad, we cannot suffer that any one should say anything bad about us, but every one would much rather that all the world should speak of him in terms of gold; and yet we cannot bear that only the best be said of others.

Therefore, to avoid this vice we should consider that no one is allowed publicly to judge and reprove his neighbor, although he may see him sin, unless he have a command to judge and to reprove. For there is a great difference between these two things, viz. judging sin and knowing it. You may indeed know it, but you are not to judge it. I can indeed see and hear that my neighbor sins, but I have no command to report it to others. If therefore I rush on, judging and passing sentence, I fall into a sin which is greater than his. But if you know it, change your ears into a grave and cover it, until you are appointed as judge and to punish by virtue of your office.

Those are called slanderers who are not content with knowing a thing, but proceed to exercise judgment, and when they know a slight offence of another, carry it into every corner, and are gratified that they can stir up another’s baseness, as swine roll themselves in the dirt and root in it with the snout. It is nothing else than meddling with the office and judgment of God, and pronouncing sentence and punishment with the most severe verdict. For no judge can punish to a higher degree nor go further than to say: “He is a thief, a murderer, a traitor,” etc. Therefore, whoever presumes to say the same of his neighbor goes just as far as the emperor and all governments. For although you do not wield the sword, you employ your poisonous tongue to the shame and hurt of your neighbor.

God therefore forbids that any one speak evil of another although he be guilty, and the former know it right well; much less if he do not know it, and have it only from hearsay. But you answer: Shall I not say it if it be the truth? Answer: Why do you not make accusation to a regular judge? Yes. But I cannot prove it publicly, and thus I might be silenced and turned away in a harsh manner [incur the penalty of a false accusation]. Ah! here’s the rub.¹ If you p. 429 do not venture to stand before the proper authorities with your charges, then hold your tongue. But if you know it, know it for yourself and not for another. For if you repeat it, although it be true, you will appear as a liar, because you cannot prove it, and you are besides acting wickedly. For we ought never to deprive any one of his honor or good name unless he be publicly condemned.

¹ Lit.: “Ah, indeed do you smell the roast?” Latin quotes from Terence, Andria: H’n: illæ lacrymæ.

Everything, therefore, which cannot be properly proved is false witness.

Therefore what is not made public by sufficient proof no one shall make public or declare for truth: and in short, whatever is secret should be kept secret or secretly reproved, as we shall hear. Therefore, if you encounter an evil tongue which betrays and slanders another, contradict such a one to his face, that he may blush; thus many a one will keep silence who else would bring some poor man into bad repute, from which he would not easily extricate himself. For honor and a good name are easily tarnished, but not easily restored.

Thus you see, in short, it is forbidden to speak any evil of our neighbor, and yet the civil government, preachers, father and mother are excepted, that this commandment may be so understood that evil be not unreproved. Just therefore as, according to the Fifth Commandment, no one is to be injured in body, and yet 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 has threatened in the First Commandment,—just so also, although no one has a right in his own person to judge and condemn another, yet if they to whose office it belongs refuse to do it, they sin as well as he who should do so without such office. For here necessity requires one to speak of the evil, to make accusation, to investigate and testify; and it is not different from the case of a physician who is sometimes compelled to handle and examine a patient in parts otherwise not to be examined. 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 (St. 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 doctrine whereby to govern well the tongue, which is to be carefully observed against this abuse. Let this, then, be your rule, that you do not too readily speak evil of p. 430 your neighbor to others; but admonish him privately that he may amend. Likewise, also, if some one report to you what this or that one has done, teach him also, if he have seen it himself, to go and admonish him; but if not, let him keep silent.

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 himself takes him to account. 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? go and tell him himself.” See, that would be acting quite brotherly, so that the evil would be stayed, and your neighbor’s honor would be maintained. As Christ also says in the same place: “If he hear thee, thou hast gained thy brother.” Then you have done a good 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 before the public, 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 of punishment. This is the right and regular course for checking and reforming a wicked person. But if we only gossip about another in all corners, and stir up his baseness, no one will be reformed, and afterwards when we are to stand up and bear witness we deny having said so. Therefore it would be well for such tongues that their delight in thus talking were severely punished, so that others would profit by the example. If you were acting for your neighbor’s reformation or from love of the truth, you would not act in an underhanded way and shun the day and the light.

All this refers to secret sins. But where the sin is 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 to shame, and also you may publicly testify against him. For when a matter is public in the light of day, there can be no slander or false judgment or witness. As 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, p. 431 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, viz. that no one do any injury with the tongue to his neighbor, whether friend or foe; nor speak evil of him, whether it be true or false, unless it be done by commandment or for his reformation; but that every one employ his tongue to say the best of every one else, to cover his neighbor’s sins and infirmities, excusing him, apologizing for him and adorning him with due honor. The chief consideration is what Christ indicates 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 face, eyes, nose and mouth. For they, as 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, yea, hands, eyes and the whole body must help to cover and conceal them. Thus also should we among ourselves adorn to the best of our ability whatever blemishes and infirmities we find in our neighbor, and serve and help him to promote his honor; 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 put the best construction upon all he may hear of his neighbor (if it be not a public crime), and present it in a favorable light against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor, and that pervert it in the worst way; as is especially now done with the precious Word of God and its preachers.

There are comprehended, therefore, in this commandment very many good works which please God most highly, and bring abundant good and blessing, if only the blind world and the false saints could recognize them as such. For there is nothing on or in the 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.

p. 432 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 ox, nor his ass, nor anything that is thy neighbor’s.

These two commandments are given especially to the Jews, although in part they also concern us. For they do not interpret them as referring to unchastity or theft, because these are 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 be 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. So, too, 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 take occasion 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, as is right also (although it goes farther and higher) that no one think or purpose to obtain another’s wife, servants, house and estate, land, meadows, cattle, even with appearance of right or by seemingly proper means, yet with injury to his neighbor. For above, in the Seventh Commandment, the vice is forbidden, where one appropriates to himself the possessions of others or keeps them from his neighbor without right. But here it is also forbidden to take anything from your neighbor, even though you could do so honorably in the eyes of the world, so that no one could accuse or blame you as though you had obtained it by fraud.

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, without regard to how another may fare. And yet we all pretend to be godly, 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 justice; yea, we even dare to impertinently refer to it, and boast of it, and p. 433 do not wish to have it called rascality, but shrewdness and caution. In this jurists and counsellors assist, who twist and stretch the law as it will help their cause, irrespective of equity or their neighbor’s necessity. And, in short, whoever is the most expert and cunning finds most help in law, as they themselves say: The laws favor the watchful (Vigilantibus jura subveniunt).

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, upright people who have not offended against the former commandments, as especially the Jews claimed to be; and even now for many great noblemen, gentlemen and princes. For the other common masses belong yet farther down, under the Seventh Commandment, as those who do not ask how they may acquire their possessions with honor and right.

This occurs principally in litigations, where it is the purpose to get something from our neighbor and to eject him from his possessions. As (to give examples) when people quarrel and wrangle for 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 possession of 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 practises so much financiering through relationships and by any means he can that another is deprived of it, and it is judicially declared to be his, and confirmed with deed and seal as acquired honestly and by princely title.

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 what he regards as his advantage and benefit, so that the latter cannot regain or redeem it without injury, debt or perhaps distress; 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: The first is the best, and every one must look to his own interest, let another get what he can. And who can be so wise as to think of all that one can get into his possession by such specious pretexts? This the world does not consider wrong, and will not see that the neighbor is thereby put to a disadvantage and must sacrifice what he cannot spare without injury. Yet there is no one who wishes this to be done him; from which they can easily perceive that such device and appearance are false.

Thus was the case formerly also with respect to wives. They p. 434 were skilled in such devices that if one were pleased with another woman, he himself or through others (as there were many ways and means to be thought of) caused her husband to conceive some displeasure toward her, or had her resist him and so conduct herself that he was obliged to dismiss her. 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 be found among us, because in the New Testament those who are married are forbidden to be divorced—except in 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 entices away another’s man-servant or maid-servant, or allures them 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, that he suffer the loss and you gratify your avarice with it, even if you could claim it honorably before the world; for it is a secret and dastardly imposition practised under a disguise that it may not be known. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor. And if it be not stealing and cheating, it yet is desiring 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, who wherever ye yield to her a finger’s breadth, is sure to take an ell in addition, and at length public wrong and violence follow.

Therefore we abide by the common sense of these commandments, that in the first place we do not desire our neighbor harm, nor even assist nor give occasion for it, but gladly leave and see him in the enjoyment of his own, 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 given against envy and miserable avarice, that God may 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, like all the rest, will constantly accuse us and show how ungodly we are in the sight of God.

p. 435 Conclusion of the Ten Commandments

Thus we have the Ten Commandments, a compend of divine doctrine, as to what we shall do, that our whole life may be pleasing to God, and the true fountain and channel from and in which everything must flow that is to be considered a good work, so that outside of these 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, with the omission of those of the commandments as though they were of far too little consequence or were long ago perfectly fulfilled.

I am of opinion that here any one will find his hands full, and will have enough to do to observe these, viz.: meekness, patience and love to 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 unusual and ambitious and restricted to particular times, places, customs and postures, but are common, every-day domestic works which one neighbor can practise toward another, and therefore they are not of high esteem.

But the other works claim the astonished attention of men, being aided by their great display, expense and magnificent buildings, and these they so adorn that everything shines and glitters; they waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For it is regarded a most precious work which no one can sufficiently praise if a priest stand there in a surplice embroidered with gilt, or a layman continue all day upon his knees in church. But if a poor girl tend a little child, and faithfully do what she is told, that is nothing; for else what should monks and nuns seek in their cloisters?

But see, is not that a shocking presumption of those desperate saints, who dare to invent a higher and better life and condition than the Ten Commandments teach, pretending (as we have said) that this is a plain life for the common man, but that theirs is for saints and perfect ones? Neither do the miserable blind people see that no man can achieve so much as to observe one of the Ten Commandments as it should be, but both the Apostles’ Creed and the Lord’s Prayer must help us (as we shall hear), by which we must strive after that attainment [power and strength to keep the commandments], and pray for it and receive it continually. Therefore all their boasting amounts to as much as though I p. 436 boasted that I had not a penny, but that I would confidently undertake to pay ten florins.

All this I say and urge, to do away with the sad abuse which has taken so deep root, and still cleaves to everybody, and that men accustom themselves in all conditions upon earth to look only here, and to be concerned with this law. For it will be a long time before they will invent a doctrine or state equal to these Ten Commandments; because they are so high that no one, by mere human power, can attain to them. And whoever attains to them will be a heavenly, angelic man, far above all holiness in 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. This is sufficient for the first part of the common Christian doctrine, both for teaching and exhortation. Yet in conclusion we must repeat the text which belongs to these commandments, of which we have treated already in connection with the First Commandment, that we may learn how strenuously God insists upon it that we learn, teach and practise 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 laid down for the sake of all the commandments, as all of them together are here referred to, and should be thereby enforced. Therefore I have said that this should be presented to and inculcated upon the young, that they may learn and remember it; that they may see what is to urge and move us to keep these Ten Commandments. And it is to be regarded as though this declaration were specially added to each, and inherited in and pervaded them all.

Now there is comprehended in these words (as said before) both a threatening of wrath and a friendly promise, so as not only to terrify and warn us, but also 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 in earnest and how rigidly he will enforce it, namely, that he will severely 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 are glad to act and live according to them. Thereby he demands that they all proceed from a heart which fears God alone and regards him, and from such fear avoids everything against his will, lest it should move him to wrath; and on the other hand p. 437 also trusts in him alone, and from love to him does all he wishes, because he expresses himself as friendly as a father, and offers us all grace and every good.

Just this is also the import and true interpretation of the first and chief commandment, from which all the others must flow and proceed. This word: “Thou shalt have no other gods before me,“therefore means nothing more or less than to demand in the simplest way, Thou shalt fear, love and trust in me as thine only true God. For where the heart is thus towards God, it has fulfilled this and all the other commandments. And, on the other hand, whoever fears and loves anything else in heaven and upon earth will keep neither this nor any other commandment. Therefore the entire Scriptures have everywhere preached and inculcated this commandment, as consisting in these two things: Fear of, and trust in God. And especially the prophet David in all his 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 in 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 must this declaration run through all the commandments, like a hoop in a wreath, to join and hold together the end and the beginning; that it be continually repeated and not forgotten; as, namely, in the Second Commandment, that, moved by love and confidence derived according to the First Commandment, we fear God and do not take his name in vain to curse, lie, deceive, and for other modes of seduction and rascality; but make proper and good use of it, calling upon him in prayer, praise and thanksgiving. In like manner shall such fear, love and trust urge and impel us not to despise his Word, but to gladly hear, learn and honor it, and esteem it holy.

So afterwards, through all the following commandments of our duties towards our neighbor, everything must proceed from the power and in virtue of the First Commandment, viz. 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 to do or omit anything. But see to that which God would have you do, and what he will quite confidently demand of you; if you omit that, you have an angry judge, but in the contrary case a gracious father.

Likewise, that you do your neighbor no harm, injury or violence, nor in any wise molest him, whether it respect his body, wife, property, honor or rights, as all these things are p. 438 commanded in their order, even though you have opportunity and cause to do so, and no man could reprove you; but that you do good to all men, help them, and promote their interest wherever and whenever 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 fountain-head whence all the rest proceed; and again they all return to that and depend upon it, so that beginning and end run into each other and are bound together.

This (I say) is necessary and profitable to teach, admonish and remind the young people, that they may be brought up in the fear and reverence of God, and not with blows and compulsion. For where it is considered and laid to heart that they are not human trifles, but the commandments of the Divine Majesty, who insists upon them with such earnestness, is angry with those who despise them, and will assuredly punish them, but, on the other hand, will abundantly reward those who keep them, there will be a spontaneous impulse and a desire gladly to do the will of God. Therefore it is not in vain that it is commanded in the Old Testament to write the Ten Commandments on all walls and corners, yes, even on the garments, not for an idle show, as did the Jews; but that we might have our eyes constantly fixed upon them, and have them always in our memory, and keep them in all our actions and ways; and that every one make them his daily practice in all cases, in every business and bargain, as though they were written in every place wherever he would look, yea, wherever he goes or stays. Thus there would be occasion enough, both at home in our own house and abroad with our neighbors, to practise the Ten Commandments, that no one need run far for them.

From this it again appears how far these Ten Commandments are to be exalted and extolled above all orders, commandments and works which are taught and practised aside from them. For here we can challenge all the wise and all saints to step forth and say, Let us see whether they can produce any work like these commandments, upon which God insists with such earnestness, and which he enjoins with his greatest wrath and punishment, and besides adds such glorious promises of an outpouring of all good things and blessings upon us. Therefore they should be taught above all others, and be esteemed sacred and precious, as the highest treasure given by God.