The Large Catechism

The Ten Commandments

The First Commandment.

Thou shalt have no other gods before Me.

1] 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 does it mean to have a god? or, what is God? 2] Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than 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. 3] 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, faith and God. That now, I say, upon which you set your heart and put your trust is properly your god.

4] Therefore it is the intent of this commandment to require true faith and trust of the heart which settles upon the only true God, and clings to Him alone. That is as much as to say: "See to it that you let Me alone be your God, and never seek another," i.e.: Whatever you lack of good things, expect it of Me, and look to Me for it, and whenever you suffer misfortune and distress, creep and cling to Me. I, yes, I, will give you enough and help you out of every need; only let not your heart cleave to or rest in any other.

5] 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; he trusts in them and boasts of them with such firmness and assurance as to care for no one. 6] 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. 7] He who has money and possessions feels secure, and is joyful and undismayed as though he were sitting in the midst of Paradise. 8] On the other hand, he who has none doubts and is despondent, as though he knew of no God. 9] 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] sticks and clings to our nature, even to the grave.

10] So, too, whoever trusts and boasts that he possesses great skill, prudence, power, favor, friendship, and honor has also a god, but not this true and only God. This appears again when you notice how presumptuous, secure, and proud people are because of such possessions, and how despondent when they no longer exist or are withdrawn. Therefore I repeat that the chief explanation of this point is that to have a god is to have something in which the heart entirely trusts.

11] Besides, consider what, in our blindness, we have hitherto been practising and 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 was afraid of fire, he chose St. Lawrence as his helper in need; if he dreaded pestilence, he made a vow to St. Sebastian or Rochio, and a countless number of such abominations, where every one selected his own saint, worshiped him, and called for help to him in distress. 12] Here belong those also, as, e. g., sorcerers and magicians, 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. For all these place their heart and trust elsewhere than in the true God, look for nothing good to Him nor seek it from Him.

13] Thus you can easily understand what and how much this commandment requires, namely, 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]. 14] But to apprehend Him means when the heart lays hold of Him and clings to Him. 15] But to cling to Him with the heart is nothing else than to trust in Him entirely. For this reason He wishes to turn us away from everything else that exists outside of Him, and to draw us to Himself, namely, because He is the only eternal good. As though He would say; Whatever you have heretofore sought of the saints, or for whatever [things] you have trusted in Mammon or anything else, expect it all of Me, and regard Me as the one who will help you and pour out upon you richly all good things.

16] Lo, here you have the meaning of the true honor and worship of God, which pleases God, and which He commands under penalty of eternal wrath, namely, that the heart know no other comfort or confidence than in Him, and do not suffer itself to be torn from Him, but, for Him, risk and disregard everything upon earth. 17] 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 reprobate as not to institute and observe some divine worship; every one has set up as his special god whatever he looked to for blessings, help, and comfort.

18] Thus, for example, the heathen who put their trust in power and dominion elevated Jupiter as the supreme god; the others, who were bent upon riches, happiness, or pleasure, and a life of ease, Hercules, Mercury, Venus, or others; women with child, Diana or Lucina, and so on; thus every one made that his god to which his heart was inclined, so that even in the mind of the heathen to have a god means to trust and believe. 19] But their error is this, that their trust is false and wrong; for it is not placed in the only God, besides whom there is truly no God in heaven or upon earth. 20] Therefore the heathen really make their self-invented notions and dreams of God an idol, and put their trust in that which is altogether nothing. 21] Thus it is with all idolatry; for it consists not merely in erecting an image and worshiping it, but rather in the heart, which stands gaping at something else, and seeks help and consolation from creatures, saints, or devils, and neither cares for God, nor looks to Him for so much good as to believe that He is willing to help, neither believes that whatever good it experiences comes from God.

22] Besides, there is also a false worship 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 concerns the conscience alone, that seeks in its own works help, consolation, and salvation, presumes to wrest heaven from God, and reckons how many bequests it has made, how often it has fasted, celebrated Mass, etc. Upon such things it depends, and of them boasts, as though unwilling to receive anything from God as a gift, but desires itself to earn or merit it superabundantly, just as though He must serve us and were our debtor, and we His liege lords. 23] What is this but reducing God to an idol, yea, [a fig image or] an apple-god, and elevating and regarding ourselves as God? But this is slightly too subtile, and is not for young pupils.

24] But let this be said to the simple, that they may well note and remember the meaning of this commandment, namely, that we are to trust in God alone, and look to Him and expect from Him naught but good, as from one who gives us body, life, food, drink, nourishment, health, protection, peace, and all necessaries of both temporal and eternal things. lie also preserves us from misfortune, and if any evil befall us, delivers and rescues us, so that it is God alone (as has been sufficiently said) from whom we receive all good, and by whom 25] we are delivered from all evil. Hence also, I think, we Germans from ancient times call God (more elegantly and appropriately than any other language) by that name from the word Good, as being an eternal fountain which gushes forth abundantly nothing but what is good, and from which flows forth all that is and is called good.

26] For even though otherwise we experience much good from men, still whatever we receive by His command or arrangement is all 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 hands, channels, and means whereby God gives all things, as He gives to the mother breasts and milk to offer to her child, and corn and all manner of produce from the earth for nourishment, none of which blessings could be produced by any creature of itself.

27] Therefore no man should presume to take or give anything except as God has commanded, in order that it may be acknowledged as God's gift, and thanks may be rendered Him for it, as this commandment requires. 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.

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

29] In order that it may be seen that God will not have this commandment thrown to the winds, but will most strictly enforce it, He has attached to it first a terrible threat, and then a beautiful, comforting promise which is also to be urged and impressed upon young people, that they may take it to heart and retain it:

[Exposition of the Appendix to the First Commandment.]

30] For I am the Lord, thy God, strong and jealous, 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.

31] Although these words relate to all the commandments (as we shall hereafter learn), yet they are joined to this chief commandment because 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 versa. 32] 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, 33] lest you 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]. 34] He is a God who will not leave it unavenged if men turn from Him, 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.

35] He has also demonstrated this in all history, as the Scriptures abundantly show and daily experience still teaches. 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. 36] Therefore, although proud, powerful, and rich worldlings [Sardanapaluses and Phalarides, who surpass even the Persians in wealth] are now to be found, who boast defiantly of their Mammon, with utter disregard whether God is angry at or smiles on them, and dare to withstand His wrath, yet they shall not succeed, but 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.

37] And just because of such hardened heads 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 a smashing blow and punish them, so that He cannot forget it unto children's children; so that every one may take note and see that this is no joke to Him. 38] For they are those whom He means when He says: Who hate Me, i.e., those who persist in their defiance and pride; whatever is preached or said to them, they will not listen; when they are reproved, in order that they may learn to know themselves and amend before the punishment begins, they become mad and foolish so as to fairly merit wrath, as now we see daily in bishops and princes.

39] But terrible as are these threatenings, so much the more powerful is the consolation in the promise, that those who cling to God alone should be sure that He will show them mercy, that is, show them pure goodness and blessing, not only for themselves, but also to their children and children's children, even to the thousandth generation and beyond that. 40] This ought certainly to move and impel us to risk our hearts in all confidence with God, if we wish all temporal and eternal good, since the Supreme Majesty makes such sublime offers and presents such cordial inducements and such rich promises.

41] Therefore let every one seriously take this to heart, lest it be regarded as though a man had spoken it. 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 He so kindly promises to be yours with every blessing, and to protect and help you in all need?

42] But, alas! here is the failure, that the world believes nothing of this, nor regards it 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, these words must be grasped as being directed against such appearances; and we must consider that they do not lie or deceive, but must come true.

43] Reflect for yourself or make inquiry and tell me: Those who have employed all their care and diligence to accumulate great possessions and wealth, what have they finally attained? You will find that they have wasted their toil and labor, or even though they have amassed great treasures, they have been dispersed and scattered, so that they themselves have never found happiness in their wealth, and afterwards it never reached the third generation.

44] Instances of this you will find a plenty in all histories, also in the memory of aged and experienced people. Only observe and ponder them.

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

46] David, on the other hand, was a poor, despised man, hunted down and chased, so that he nowhere felt secure of his life; yet he had to remain in spite of Saul, and become king. For these words had to abide and come true, since God cannot lie or deceive. Only let not the devil and the world deceive you with their show, which indeed remains for a time, but finally is nothing.

47] Let us, then, learn well the First Commandment, that we may see how God will tolerate 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 right and straightforward and use 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 traveler 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. 48] 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 others follow.

The Second Commandment.

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

50] As the First Commandment has instructed the heart and taught [the basis of] faith, so this commandment leads us forth and directs the mouth and tongue to God. For the first objects that spring from the heart and manifest themselves are words. Now, as I have taught above how to answer the question, what it is to have a god, so you must learn to comprehend simply the meaning of this and all the commandments, and to apply it to yourself.

51] If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing God's name? answer briefly thus: It is misusing God's name when we call upon the Lord God, no matter in what way, for purposes of falsehood or wrong of any kind. Therefore this commandment enjoins this much, that God's name must not be appealed to falsely, or taken upon the lips, while the heart knows well enough, or should know, differently; as among those who take oaths in court, where one side lies against the other. 52] For God's name cannot be misused worse than for the support of falsehood and deceit. Let this remain the exact German and simplest meaning of this commandment.

53] From this every one can readily infer when and in how many ways God's name is misused, although it is impossible to enumerate all its misuses. Yet, to tell it in a few words, all misuse of the divine name occurs, first, in worldly business and in matters which concern money, possessions, honor, whether it be publicly in court, in the market, or wherever else men make false oaths in God's name, or pledge their souls in any matter. And this is especially prevalent in marriage affairs, where two go and secretly betroth themselves to one another, and afterward abjure [their plighted troth].

54] 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.

55] Behold, all this is decking one's self out with God's name, or making a pretty show, or claiming to be right, whether it occur in gross, worldly business or in sublime, subtile matters of faith and doctrine. And among liars belong also blasphemers, not alone the very gross, well known to every one, who disgrace God's name without fear (these are not for us, but for the hangman to discipline); but also those who publicly traduce the truth and God's Word and consign it to the devil. Of this there is no need now to speak further.

56] Here, then, let us learn and take to heart the great importance of this commandment, that with all diligence we may guard against and dread every misuse 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 when we attempt to justify it, and seek to confirm it by invoking the name of God and using it as a cloak for shame, so that from a single lie a double lie, nay, manifold lies, result.

57] For this reason, too, God has added a solemn threat to this commandment, to wit: For the Lord will not hold him guiltless that taketh His name in vain. That is: It shall not be condoned to any one nor pass unpunished. For as little as He will leave it unavenged if any one turn his heart from Him, as little will He suffer His name to be employed for dressing up a lie. 58] Now, alas! it is a common calamity in all the world that there are as few who are not using the name of God for purposes of lying and all wickedness as there are those who with their heart trust alone in God.

59] For by nature we all have within us this beautiful virtue, to wit, that whoever 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; all wish to act by stealth and without any one being aware of what they do. Then, if any one be arraigned, the name of God is dragged into the affair and must make the villainy look like godliness, and the shame like honor. This is the common course of the world, which, like a great deluge, has flooded all lands. 60] Hence we have also as our reward what we seek and deserve: pestilences, wars, famines, conflagrations, floods, wayward wives, children, servants, and all sorts of defilement. Whence else should so much misery come? It is still a great mercy that the earth bears and supports us.

61] Therefore, above all things, our young people should have this commandment earnestly enforced upon them, and they should be trained to hold this and the First Commandment in high regard; and whenever they transgress, we must at once be after them with the rod, and hold the commandment before them, and constantly inculcate it, so as to bring them up not only with punishment, but also in the reverence and fear of God.

62] Thus you now understand what it is to take God's name in vain, that is (to recapitulate briefly), either simply for purposes of falsehood, and to allege God's name for something that is not so, or to curse, swear, conjure, and, in short, to practise whatever wickedness one may.

63] Besides this you must also know how to use the name [of God] aright. For when saying: Thou shalt not take the name of the Lord, thy God, in vain, He gives us to understand at the same time 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. 64] Hence it is a natural inference, since using the holy name for falsehood or wickedness is here forbidden, that we are, on the other hand, commanded to employ it for truth and for all good, as when one swears truly where there is need and it is demanded. So also when there is right teaching, 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.

65] Thus you have the sum of the entire commandment explained. And with this understanding the question with which many teachers have troubled themselves has been easily solved, to wit, why swearing is prohibited in the Gospel, and yet Christ, St. Paul, and other saints often swore. 66] The explanation is briefly this: We are not to swear in support of evil, that is, of falsehood, and where there is no need or use; but for the support of good and the advantage of our neighbor we should swear. For it is a truly good work, by which God is praised, truth and right are established, falsehood is refuted, peace is made among men, obedience is rendered, and quarrels are settled. For in this way God Himself interposes and separates between right and wrong, good and evil. 67] If one part swears falsely, he has his sentence that he shall not escape punishment, and though it be deferred a long time, he shall not succeed; so that all that he may gain thereby will slip out of his hands, and he will never enjoy it; 68] as I have seen in the case of many who perjured themselves in their marriage-vows, that they have never had a happy hour or a healthful day, and thus perished miserably in body, soul, and possessions.

69] Therefore I advise and exhort as before that by means of warning and threatening, restraint and punishment, the children be trained betimes to shun falsehood, and especially to avoid the use of God's name in its support. For where they are allowed to do a they please, no good will result, as 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 daring, unbridled men, whom no teaching or reproof helps; all of which is God's wrath and punishment for such wanton contempt of this commandment.

70] 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 that is the true honor of His name, 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.

71] This is also a blessed and useful habit and very effectual 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 very loath to hear God's name, and cannot remain long where it is uttered 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. 72] 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 wishes.

73] For this end it is also of service that we form the habit of daily commending ourselves to God, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use. 74] Likewise the practice of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: "Lord God, protect us!" "Help, dear Lord Jesus!" etc. Thus, too, if any one meets with unexpected good fortune, however trivial, that he say: "God be praised and thanked; this God has bestowed on me!" etc., 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.

75] Behold, thus we might train our youth, in a childlike way and playfully in the fear and honor of God, so that the First and Second Commandments might be well observed and in constant practise, Then some good might take root, spring up and bear fruit, and men grow up whom 76] an entire land might relish and enjoy. Moreover, this would be the true way to bring up children well as long as they can become trained with kindness and delight. For what must be enforced with rods and blows only will not develop into a good breed, and at best they will remain godly under such treatment no longer than while the rod is upon their back.

77] 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 we have prevented the abuse and have taught the right use of the divine name, which should consist not only in words, but also in practise 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 the abuse.

The Third Commandment.

78] Thou shalt sanctify the holy day. [Remember the Sabbath day to keep it holy.]

79] The word holy day (Feiertag) is rendered from the Hebrew word sabbath which properly signifies to rest, that is, to abstain from labor. Hence we are accustomed to say, Feierabend machen [that is, to cease working], or heiligen Abend geben [sanctify the Sabbath]. 80] Now, in the Old Testament, God separated the seventh day, and appointed it for rest, and commanded that it should be regarded as holy above all others. As regards 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 not be weakened by unremitting labor. Although they afterwards restricted this too closely, and grossly abused it, so that they traduced and could not endure in Christ those works which they themselves were accustomed to do on that day, as we read in the Gospel; just as though the commandment were fulfilled by doing no external, [manual] work whatever, which, however, was not the meaning, but, as we shall hear, that they sanctify the holy day or day of rest.

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

83] But to grasp a Christian meaning for the simple as to what God requires in this commandment, note that we keep holy days not for the sake of intelligent and learned Christians (for they have no need of it [holy days]), but first of all for bodily causes and necessities, which nature teaches and requires; for the common people, man-servants and maid-servants, who have been attending to their work and trade the whole week, that for a day they may retire in order to rest and be refreshed.

84] Secondly, and most especially, that on such day of rest (since we can get no other opportunity) freedom and time be taken to attend divine service, so that we come together to hear and treat of God's Word, and then to praise God, to sing and pray.

85] However, this, I say, is not so restricted 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; but this should indeed be done daily; however, since the masses 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, in order that everything be done in harmonious order, and no one create disorder by unnecessary innovation.

86] Therefore this is the simple meaning of the commandment: since holidays are observed anyhow, such observance should be devoted to hearing God's Word, so that the special function of this day should be the ministry of the Word for the young and the mass of poor people; yet that the resting be not so strictly interpreted as to forbid any other incidental work that cannot be avoided.

87] Accordingly, when asked, What is meant by the commandment: Thou shalt sanctify the holy day? answer: To sanctify the holy day 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 you. Therefore it becomes holy or unholy on your account, according as you are occupied on the same with things that are holy or unholy.

88] How, then, does such sanctification take place? Not in this manner, that [with folded hands] we sit behind the stove and do no rough [external] work, or deck ourselves with a wreath and put on our best clothes, but (as has been said) that we occupy ourselves with God's Word, and exercise ourselves therein.

89] And, indeed we Christians ought always to keep such a holy day, and be occupied with nothing but holy things, i.e., daily be engaged upon God's Word, and carry it in our hearts and upon our lips. But (as has been said) since we do not at all times have leisure, we must devote several hours a week for the sake of the young, or at least a day for the sake of the entire multitude, to being 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. 90] At whatever time, then, this is being observed and practised, there a true holy day is being kept; otherwise it shall not be called a Christians' holy day. For, indeed, non-Christians can also cease from work and be idle, just as the entire swarm of our ecclesiastics, who stand daily in the churches, singing, and ringing bells but keeping no holy day holy, because they neither preach nor practise God's Word, but teach and live contrary to it.

91] 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, still that would help us nothing; for all that is a dead thing which can sanctify nobody. But God's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour, then, God's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. 92] Therefore I constantly say that all our life and work must be ordered according to God's Word, if it is to be God-pleasing or holy. Where this is done, this commandment is in force and being fulfilled.

93] On the contrary, any observance or work that is practised without God's Word is unholy before God, no matter how brilliantly it may shine, 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.

94] Note, therefore, that the force and power of this commandment lies 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 called holy exercises, unless the man himself be first holy. But here a work is to be done by which man is himself made holy, which is done (as we have heard) alone through God's Word. For this, then, fixed places, times, persons, and the entire external order of worship have been created and appointed, so that it may be publicly in operation.

95] Since, therefore, so much depends upon God's Word that without it no holy day can be sanctified, we must know that God insists 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.

96] Therefore not only those sin against this commandment who grossly misuse and desecrate the holy day, as those who on account of their greed or frivolity neglect to hear God's Word or lie in taverns and are dead drunk like swine; but also that other crowd, who listen to God's Word as to any other trifle, and only from custom come to preaching, and go away again, and at the end of the year know as little of it as at the beginning. 97] For hitherto the opinion prevailed that you had properly hallowed Sunday when you had heard a mass or the Gospel read; but no one cared for God's Word, as also no one taught it. Now, while we have God's Word, we nevertheless do not correct the abuse; we suffer ourselves to be preached to and admonished, but we listen without seriousness and care.

98] Know, therefore, that you must be concerned not only about hearing, but also about learning and retaining it in memory, and do not think that it is optional with you or of no great importance, but that it is God's commandment, who will require of you how you have heard, learned, and honored His Word.

99] 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 ajkhdia, i.e., torpor or satiety, a malignant, dangerous plague with which the devil bewitches and deceives the hearts of many, that he may surprise us and secretly withdraw God's Word from us.

100] For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and 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 has done the damage before we are aware. 101] On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated, heard, and used, that it is bound never to be 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. 102] And even though no other interest or necessity impel us, yet this ought to urge every one thereunto, because thereby the devil is put to Right and driven away, and, besides, this commandment is fulfilled, and [this exercise in the Word] is more pleasing to God than any work of hypocrisy, however brilliant.

The Fourth Commandment.

103] Thus far we have learned the first three commandments, which relate to God. First, that with our whole heart we trust in Him, and fear and love Him throughout all our life. Secondly, that we do not misuse 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 on holidays and when at rest we diligently treat and urge God's Word, so that all our actions and our entire life be ordered according to it. Now follow the other seven, which relate to our neighbor, among which the first and greatest is:

104] Thou shalt honor thy father and thy mother.

105] To this estate of fatherhood and motherhood God has given the special distinction above all estates that are beneath it that He not simply 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 at His side. 106] For it is a far higher thing to honor than to love one, inasmuch as it comprehends not only love, but also modesty, humility, and deference as to a majesty there hidden, 107] 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 as the very highest. For one whom we are to honor from the heart we must truly regard as high and great.

108] We must, therefore, impress it upon the young that they should regard their parents as 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. They are not to be deprived of their honor because of their conduct or their failings. Therefore we are not to regard their persons, how they may be, but the will of God who has thus created 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 ordered difference, and therefore God commands it to be observed, that you obey me as your father, and that I have the supremacy.

109] Learn, therefore, first, what is the honor towards parents required by this commandment, to wit, that they be held in distinction and esteem above all things, as the most precious treasure on earth. 110] Furthermore, that also in our words we observe modesty toward them, do not accost them roughly, haughtily, and defiantly, but yield to them and be silent, even though they go too far. 111] Thirdly, that we show them such honor also by works, that is, with our body and possessions, that we serve them, help them, and provide for them when they are 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 want or hunger, but will place them above him and at his side, and will share with them whatever he has and possesses.

112] Secondly, notice how great, good, and holy a work is here assigned children, which is, alas! utterly 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 inferred that they must be holy men who live according to these words. Thus there would have been no need of inventing monasticism nor 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 good and holy works, I know of none better than to render all honor and obedience to my parents, because God has Himself commanded it. 113] For what God commands must be much and far nobler than everything that we may devise ourselves; and since there is no higher or better teacher to be found than God, there can be no better doctrine, indeed, than He gives forth. Now, He teaches fully what we should do if we wish to perform truly good works; and by commanding them, He shows that they please Him. If, then, it is God who commands this, and who knows not how to appoint anything better, I will never improve upon it."

114] Behold, in this manner we would have had a godly child properly taught, reared in true blessedness, and kept at home in obedience to his parents and in their service, so that men should have had blessing and joy from the spectacle. However, God's commandment was not permitted to be thus [with such care and diligence] commended, but had to be neglected and trampled under foot, so that a child could not lay it to heart, and meanwhile gaped [like a panting wolf] at the devices which we set up, without once [consulting or] giving reverence to God.

115] Let us, therefore, learn at last, for God's sake, that, placing all other things out of sight, our youths look first to this commandment, if they wish to serve God with truly good works, 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 say and boast (in spite of and against all who are occupied with works of their own choice): "Behold, this work is well pleasing to my God in heaven, that I know for certain." 116] 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 father and mother, to whom God has appointed and commanded obedience next to His own majesty; so that if God's Word and will are in force and being accomplished, nothing shall be esteemed higher than the will and word of parents; yet so that it, too, is subordinated to obedience toward God and is not opposed to the preceding commandments.

117] 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 pleasing to Him. Only see that, although it be regarded as the most humble and despised, you esteem it great and precious, not on account of our worthiness, but because it is comprehended in, and controlled by, the jewel and sanctuary, namely, the Word and commandment of God. 118] Oh, what a high price would all Carthusians, monks, and nuns pay, if in all their religious doings they could bring into God's presence a single work 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." Where will these poor wretched persons hide when in the sight of God and all the world they shall blush with shame before a young child who has lived according to this commandment, and shall have to confess that with their whole life they are not worthy to give it a drink of water? 119] And it serves them right for their devilish perversion in treading God's commandment under foot that they must vainly torment themselves with works of their own device, and, in addition, have scorn and loss for their reward.

120] Should not the heart, then, leap and melt for joy when going to work and doing what is commanded, saying: Lo, this is better than all holiness of the Carthusians, even though they kill themselves fasting and praying upon their knees without ceasing? For here you have a sure text and a divine testimony that He has enjoined this; but concerning the other He did not command a word. But this is the plight and miserable blindness of the world that no one believes these things; to such an extent the devil has deceived us with false holiness and the glamour of our own works.

121] Therefore I would be very glad (I say it again) if men would open their eyes and ears, and take this to heart, lest some time we may again be led astray from the pure Word of God to the lying vanities of the devil. Then, too, all would be well; for parents would have more joy, love, friendship, and concord in their houses; thus the children could captivate their parents' hearts. 122] On the other hand, when they are obstinate, and will not do what they ought until a rod is laid upon their back, they anger both God and their parents, whereby they deprive themselves of this treasure and joy of conscience, and lay up for themselves only misfortune. 123] 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 reverence nor sense of honor, do nothing 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 kinds of filth and misery. 124] As a rule, the parents, too, are themselves stupid and ignorant; one fool trains [teaches] another, and as they have lived, so live their children after them.

125] This, now, I say should be the first and most important consideration 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, whom we might call 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, 126] 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, has set it up in His own stead, upon earth. This will and pleasure of God ought to be a sufficient reason and incentive to us to do what we can with good will and pleasure.

127] Besides this, it is our duty before the world to be grateful for benefits and every good which we have of our parents. 128] But here 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 much good on body and soul; especially when an evil hour comes, we are angry and grumble with impatience, and all the good which we have received throughout our life is wiped out [from our memory]. Just so we do also with our parents, and there is no child that understands and considers this [what the parents have endured while nourishing and fostering him], except the Holy Ghost grant him this grace.

129] God knows very well this perverseness of the world; therefore He admonishes and urges by commandments that every one consider what his parents have done for him, and he will find that he has from them body and life, moreover, that he has been fed and reared when otherwise he would have perished a hundred times in his own filth. 130] Therefore it is a true and good saying of old and wise men: Deo, parentibus et magistris non potest satis gratiae 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 bear them up on his hands as those through whom God has done him all good.

131] Over and above all this, another great reason that should incite us the more [to obedience to this commandment] is that God attaches to this commandment a temporal promise and says: That thou mayest live long upon the land which the Lord, thy God, giveth thee.

132] Here you can see yourself 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 that He has joy and delight therein; but also that it shall be for out prosperity and promote our highest good; so that we may have a pleasant and agreeable life, furnished with every good thing. 133] Therefore also St. Paul greatly emphasizes the same and 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 have their promises contained in them, yet in none is it so plainly and explicitly stated.

134] Here, then, you have the fruit and the reward, that whoever observes this commandment shall have happy days, fortune, and prosperity; and on the other hand, 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, such as health, wife, and children, livelihood, peace, good government, etc., without which this life can neither be enjoyed in cheerfulness nor long endure. 135] If, therefore, you will not obey father and mother and submit to their discipline, then obey the hangman; if you will not obey him, then submit to the skeleton-man, i.e., death [death the all-subduer, the teacher of wicked children]. 136] For on this God insists peremptorily: Either if you obey Him, rendering love and service, He will reward you abundantly with all good, or if you offend Him, He will send upon you both death and the hangman.

137] Whence come so many knaves that must daily be hanged, beheaded, broken upon the wheel, but from disobedience [to parents], be cause they will not submit to discipline in kindness, so that, by the punishment of God, they bring it about that we behold their misfortune and grief? For it seldom happens that such perverse people die a natural or timely death.

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

138] Thus experience also teaches, that where there are honorable, old families who fare well and have many children, they owe their origin to the fact, to be sure, that some of them were brought up well and were regardful of their parents. 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. 139] Therefore heed 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 enforces punishment so rigorously on those who act contrariwise.

140] All this I say that it may be well impressed upon the young. For no one believes how necessary this commandment is, although it has not been esteemed and taught hitherto under the papacy. These are simple and easy words, and everybody thinks he knew them afore; therefore men pass them lightly by, are gaping after other matters, and do not see and believe that God is so greatly offended if they be disregarded, nor that one does a work so well pleasing and precious if he follows them.

141] In this commandment belongs a further statement regarding 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 schoolmaster to instruct him; if he be too weak, he enlists the aid of his friends and neighbors; if he departs this life, he delegates and confers his authority and government upon others who are appointed for the purpose. 142] Likewise, he must have domestics, man-servants and maid-servants, under himself 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 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- familiae, that is, housefathers and housemothers. So also they called their national rulers and overlords patres patriae, that is, fathers of the entire country, for a great shame to us who would be Christians that we do not likewise call them so, or, at least, do not esteem and honor them as such.

143] Now, 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. 144] 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 to pilgrimages and indulgences, with loss [of time and money] and with an evil conscience.

145] If this truth, then, could be impressed upon the poor people, a servant-girl would leap and praise and thank God; and with her tidy 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 that, if you perform your daily domestic task, this is better than all the sanctity and ascetic life of monks? 146] And you have the promise, in addition, that you shall prosper in all good and fare well. How can you lead a more blessed or holier life as far as your works are concerned? 147] For in the sight of God faith is what really renders a person holy, and alone serves Him, but the works are for the service of man. 148] There you have everything good, protection and defense 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, nothing but the wrath and displeasure of God, no peace of heart, and afterwards all manner of plagues and misfortunes.

149] Whoever will not be influenced by this and inclined to godliness we hand over to the hangman and to the skeleton-man. 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 to do it, then take shame, misery, and grief for your reward.

150] The same also is to be said of obedience to civil government, which (as we have said) is all 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 through them, as through our parents, God gives to us food, house and home, 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 dearest treasure and the most precious jewel upon earth.

151] 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 that he 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 also know, on the other hand, that he shall have no favor nor 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 is paid back and comes home to us.

152] If we would ever suffer ourselves to be persuaded that such works are pleasing to God and have so rich a reward, we would be established in altogether abundant possessions and have what our heart desires. But because the word and command of God are so lightly esteemed, as though some babbler had spoken it, let us see whether you are the man to oppose Him. How difficult, do you think, it will be for Him to recompense you! Therefore you would certainly live much better with the divine favor, peace, and happiness than with His displeasure and misfortune. 154] Why, think you, is the world now so full of unfaithfulness, disgrace, calamity, and murder, but because every one desires to be his own master and free from the emperor, to care nothing for any one, and do what pleases him? Therefore God punishes one knave by another, so that, when you defraud and despise your master, another comes and deals in like manner with you, yea, in your household you must suffer ten times more from wife, children, or servants.

155] Indeed, we feel our misfortune, we murmur and complain of unfaithfulness, violence, and injustice, but will not see that we ourselves are knaves who have fully deserved this punishment, and yet are not thereby reformed. We will have no favor and happiness, therefore it is but fair that we have nothing but misfortune without mercy. 156] There must still be somewhere upon earth some godly people because God continues to grant us so much good! On our own account we should not have a farthing in the house nor a straw in the field. 157] 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 are steeped so deeply, and may truly understand the Word and will of God, and earnestly accept it. For thence we would learn how we could have joy, happiness, and salvation enough, both temporal and eternal.

158] 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 country. Besides these there are yet spiritual fathers; not like those in the Papacy, who have indeed had themselves called thus, but have performed no function of the paternal office. For those only are called spiritual fathers who govern and guide us by the Word of God; 159] as St. Paul boasts his fatherhood 1 Cor. 4, 15, where he says: In Christ Jesus I have begotten you through the Gospel. Now, 160] since they are fathers they are entitled to their honor, even above all others. But here it is bestowed least; for the way which the world knows for honoring 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 everybody's refuse and footrag.

161] 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 is willing to add to you sufficient blessing and will not let you come to want. 162] But in this matter every one refuses and resists, and all are afraid that they will perish from bodily want, and cannot now support one respectable preacher, where formerly they filled ten fat paunches. 163] 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.

164] But those who keep in sight God's will and commandment 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 bread, clothing, and money for a year or two, but long life, support, and peace, and shall be eternally rich and blessed. 165] Therefore only do what is your duty, and let God take care how He is to support you and provide for you sufficiently. Since He has promised it, and has never yet lied, He will not be found lying to you.

166] This ought indeed to encourage us, and give us hearts that would melt in pleasure and love toward those to whom we owe honor, so that we would raise our hands and joyfully thank God who has given us such promises, for 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 casts this to the winds is not worthy ever to hear a word of God. This has now been stated more than enough for all who belong under this commandment.

167] In addition, it would be well to preach to the parents also, 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 Scripture. And God desires to have it embraced in this commandment when He speaks of father and mother. 168] For He does not wish to have in this office and government knaves and tyrants; nor does He assign to them this honor, that is, power and authority to govern, that they should have themselves worshiped; but they should consider that they are under obligations of obedience to God; and that, first of all, they should earnestly and faithfully discharge their office, not only to support and provide for the bodily necessities of their children, servants, subjects, etc., but, most of all, to train them to the honor and praise of God. 169] Therefore do not think that this is left to your pleasure and arbitrary will, but that it is a strict command and injunction of God, to whom also you must give account for it.

170] But here again the sad plight arises 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 we were only to gratify our wantonness with our subjects, ignoring them, as though it were no concern of ours what they learn or how they live; 171] and no one is willing to see that this is the command of the Supreme Majesty, who will most strictly call us to account and punish us for it; nor that there is so great need to be so seriously concerned about the young. 172] For if we wish to have excellent and apt 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, 173] 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 issued this command that we should train and govern them according to His will, else He would have no need of father and mother. Let every one know, therefore, that it is his duty, on peril of losing the divine favor, to bring up his children above all things in the fear and knowledge of God, and if they are talented, have them learn and study something, 174] that they may be employed for whatever need there is [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].

175] If that were done, God would also richly bless us and give us grace to train men by whom land and people might be improved, and likewise well-educated citizens, chaste and domestic wives, who afterwards would rear godly children and servants. 176] Here consider now what deadly injury you are doing if you be negligent and fail on your part to bring up your child to usefulness and piety, and how you bring upon yourself all sin and wrath, thus earning hell by your own children, even though you be otherwise pious and holy. 177] 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 draw this out at length belongs to another time.

The Fifth Commandment.

179] Thou shalt not kill.

180] We have now completed both the spiritual and the temporal government, that is, the divine and the paternal authority and obedience. But here now we go forth from our house among our neighbors to learn how we should live with one another, every one himself toward his neighbor. 181] Therefore God and government are not included in this commandment, nor is the power to kill, which they have, taken away. For God has delegated His authority to punish evil-doers to the government instead of parents, who aforetime (as we read in Moses) were required to bring their own children to judgment and sentence them to death. Therefore, what is here forbidden is forbidden to the individual in his relation to any one else, and not to the government.

182] Now this commandment is easy enough, and has been often treated, because we hear it annually in the Gospel of St. Matthew, 5, 21ff, where Christ Himself explains and sums it up, namely, that we must not kill, neither with hand, heart, mouth, signs, gestures, help, nor counsel. Therefore it is here forbidden to every one to be angry, except those (as we said) who are in the place of God, that is, parents and the government. For it is proper for God and for every one who is in a divine estate to be angry, to reprove and punish, namely, on account of those very persons who transgress this and the other commandments.

183] 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 evil. Now, as there are many assaults upon all commandments, so it happens also in this commandment that we must live among many people who do us harm, so that we have cause to be hostile to them.

184] As when your neighbor sees that you have a better house and home [a larger family and more fertile fields], greater possessions and fortune from God than he, he is sulky, envies you, and speaks no good of you.

Thus by the devil's incitement you will get many enemies who cannot bear to see you have any good, either bodily or spiritual. When we see such people, our hearts, in turn, would rage and bleed and take vengeance. Then there arise cursing and blows, from which follow finally misery and murder. Here, now, God like a kind father steps in ahead of us, interposes and wishes to have the quarrel settled, that no misfortune come of it, nor one destroy another. And briefly, He would hereby protect, set free, and keep in peace every one against the crime and violence of every one else; and would have this commandment placed as a wall, fortress, and refuge about our neighbor, that we do him no hurt nor harm in his body.

186] Thus this commandment aims at this, that no one offend his neighbor on account of any evil deed, 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 utters a wish, which would stop a person from running far if it were to strike him in the neck [makes imprecations, which if fulfilled with respect to any one, he would not live long]. 187] Now, since this inheres in every one by nature and it is a common practise that no one is willing to suffer at the hands of another, God wishes to remove the root and source by which the heart is embittered against our neighbor, and to accustom us ever to keep in view this commandment, always to contemplate ourselves in it as in a mirror, to regard the will of God, and with hearty confidence and invocation of His name to commit to Him the wrong which we suffer. Thus we shall suffer our enemies to rage and be angry, doing what they can, and we learn to calm our wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, that is, our enemies.

188] Therefore the entire sum of what it means not to kill is to be impressed most explicitly upon the simple-minded. In the first place, that we harm no one, first, with our hand or by 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 regard to every one, but especially those who wish you evil or inflict such upon you. For to do evil to one who wishes and does you good is not human, but diabolical.

189] Secondly, under this commandment not only he is guilty who does evil to his neighbor, but he also who can do him good, prevent, resist evil, defend and save him, so that no bodily harm or hurt happen to him, and yet does not do it. 190] If, therefore, you send away one that is naked when you could clothe him, you have caused him to freeze to death; 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 you 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.

191] Therefore God also rightly 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 when He shall say, Matt. 25, 42f : I was an hungred, 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 rot in prison or perish in distress. What else is that but to reproach them 192] 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 pine and perish in misfortune.

It is just as if I saw some one navigating and laboring in deep water [and struggling against adverse winds] or one fallen into fire, and could extend to him the hand to pull him out and save him, and yet refused to do it. What else would I appear, even in the eyes of the world, than as a murderer and a criminal?

193] Therefore it is God's ultimate purpose that we suffer harm to befall no man, but show him all good and love; 194] and, as we have said, it is specially directed toward those who are our enemies. For to do good to our friends is but an ordinary heathen virtue, as Christ says Matt. 5, 46.

195] Here we have again the Word of God whereby He would encourage and urge us to true 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, that is, that He will help, assist, and protect us, in order that He may thus quench the desire of revenge in us.

196] This we ought to practise and inculcate, and we would have our hands full doing good works. 197] But this would not be preaching for monks; it would greatly detract from the religious estate, and infringe upon the sanctity of Carthusians, and would even be regarded as forbidding good works and clearing the convents. For in this wise the ordinary state of Christians would be considered just as worthy, and even worthier, and everybody would see how they mock and delude the world with a false, hypocritical show of holiness, because they have given this and other commandments to the winds, and have esteemed them unnecessary, as though they were not commandments, but mere counsels; and have at the same time shamelessly proclaimed and boasted their hypocritical estate and works as the most perfect life, in order that they might lead a pleasant, easy life, without the cross and without patience, for which reason, too, they have resorted to the cloisters, so that they might not be obliged to suffer any wrong from any one or to do him any good. 198] But know now that these are the true, holy, and godly works, in which, with all the angels, He rejoices, in comparison with which all human holiness is but stench and filth, and, besides, deserves nothing but wrath and damnation.

The Sixth Commandment.

199] Thou shalt not commit adultery.

200] These commandments now [that follow] are easily understood from [the explanation of] the preceding; for they are all to the effect that we [be careful to] avoid doing any kind of injury to our neighbor. But they are arranged in fine [elegant] order. In the first place, they treat of his own person. Then they proceed to the person nearest him, or the closest possession next after his body, namely, his wife, who is one flesh and blood with him, so that we cannot inflict a higher injury upon him in any good that is his. Therefore it is explicitly forbidden here to bring any disgrace upon him in respect to his wife. 201] And it really aims at adultery, because among the Jews it was ordained and commanded that every one must be married. Therefore also the young were early provided for [married], so that the virgin state 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.

202] But because among us there is such a shameful mess and the very dregs of all vice and lewdness, this commandment is directed also against all manner of unchastity, whatever it may be called; 203] and not only is the external act forbidden, but also 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 to inchastity. 204] And not only this, but that we also make resistance, afford protection and rescue wherever there is danger and need; and again, that we give help and counsel, so as to maintain our neighbor's honor. For whenever you omit this when you could make resistance, or connive at it as if it did not concern you, you are as truly guilty as the one perpetrating the deed. 205] Thus, to state it in the briefest manner, there is required this much, that every one both live chastely himself and help his neighbor do the same, so that God by this commandment wishes to hedge round about and protect [as with a rampart] every spouse that no one trespass against them.

206] But since this commandment is aimed directly at the state of matrimony and gives occasion to speak of the same, you must well understand and mark, first, how gloriously God honors and extols this estate, inasmuch as by His commandment He both sanctions and guards it. He has sanctioned it above in the Fourth Commandment: Honor thy father and thy mother; but here He has (as we said) hedged it about and protected it. 207] Therefore He also wishes us to honor it, and to maintain and conduct it as a divine and blessed estate; because, in the first place, He has instituted it before all others, and therefore created man and woman separately (as is evident), not for lewdness, but that they should [legitimately] live together, be fruitful, beget children, and nourish and train them to the honor of God.

208] Therefore God has also most richly blessed this estate above all others, and, in addition, has bestowed on it and wrapped up in it everything in the world, to the end that this estate might be well and richly provided for. Married life is therefore no jest or presumption; but it is an excellent thing and a matter of divine seriousness. For it is of the highest importance to Him that persons be raised who may serve the world and promote the knowledge of God, godly living, and all virtues, to fight against wickedness and the devil.

209] Therefore I have always taught that this estate should not be despised nor held in disrepute, as is done by the blind world and our false ecclesiastics, 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 estates, but that it precedes and surpasses them all, whether they be that of emperor, princes, bishops, or whoever they please. For both ecclesiastical and civil estates must humble themselves and all be found in this estate, as we shall hear. 210] Therefore it is not a peculiar estate, but the most common and noblest estate, which pervades all Christendom, yea which extends through all the world.

211] In the second place, you must know also that it is not only an honorable, but also a necessary state, and it is solemnly commanded by God that, in general, in all conditions, men and women, who were created for it, shall be found in this estate; yet with some exceptions (although few) whom God has especially excepted, so that they are not fit for the married estate, or whom He has released by a high, supernatural gift that they can maintain chastity without this estate. 212] For where nature has its course, as it is implanted by God, it is not possible to remain chaste without marriage. For flesh and blood remain flesh and blood, and the natural inclination and excitement have their course without let or hindrance, as everybody sees and feels. In order, therefore, that it may be the more easy in some degree to avoid inchastity, God has commanded the estate of matrimony, that every one may have his proper portion and be satisfied therewith; although God's grace besides is required in order that the heart also may be pure.

213] From this you see how this popish rabble, 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 [impostures]. 214] 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, so that one dare not speak of it, as has, alas! been learned too fully. 215] And, in short, even though they abstain from the act, their hearts are so full of unchaste thoughts and evil lusts that there is a continual burning and secret suffering, which can be avoided in the married life. 216] Therefore all vows of chastity out of the married state are condemned by this commandment, and free permission is granted, yea, even the command is given, to all poor ensnared consciences which have been deceived by their monastic vows to abandon the unchaste state and enter the married life, considering that even if the monastic life were godly, it would nevertheless not be in their power to maintain chastity, and if they remain in it, they must only sin more and more against this commandment.

217] Now, I speak of this in order that the young may be so guided that they conceive a liking for the married estate, and know that it is a blessed estate and pleasing to God. For in this way we might in the course of time bring it about that married life be restored to honor, and that there might be less of the filthy, dissolute, disorderly doings which now run riot the world over in open prostitution and other shameful vices arising from disregard of married life. 218] Therefore it is