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SUBJECT: 06 Starts discussion of Fourth Commandment
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_A treatise on Good Works
together with the
Letter of Dedication_
by Dr. Martin Luther, 1520
Published in:
_Works of Martin Luther_
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 173-285.
The Second Table follows.
"Thou shalt honor thy father and thy mother."
From this Commandment we learn that after the excellent
works of the first three Commandments there are no
better works than to obey and serve all those who are
set over us as superiors. For this reason also
disobedience is a greater sin than murder, unchastity,
theft and dishonesty, and all that these may include.
For we can in no better way learn how to distinguish
between greater and lesser sins than by noting the
order of the Commandments of God, although there are
distinctions also within the works of each Commandment.
For who does not know that to curse is a greater sin
than to be angry, to strike than to curse, to strike
father and mother more than to strike any one else?
Thus these seven Commandments teach us how we are to
exercise ourselves in good works toward men, and first
of all toward our superiors.
The first work is that we honor our own father and
mother. And this honor consists not only in respectful
demeanor, but in this: that we obey them, look up to,
esteem and heed their words and example, accept what
they say, keep silent and endure their treatment of us,
so long as it is not contrary to the first three
Commandments; in addition, when they need it, that we
provide them with food, clothing and shelter. For not
for nothing has He said: "Thou shalt honor them"; He
does not say: "Thou shalt love them," although this
also must be done. But honor is higher than mere love
and includes a certain fear, which unites with love,
and causes a man to fear offending them more than he
fears the punishment. Just as there is fear in the
honor we pay a sanctuary, and yet we do not flee from
it as from a punishment, but draw near to it all the
more. Such a fear mingled with love is the true honor;
the other fear without any love is that which we have
toward things which we despise or flee from, as we fear
the hangman or punishment. There is no honor in that,
for it is a fear without all love, nay, fear that has
with it hatred and enmity. Of this we have a proverb of
St. Jerome: What we fear, that we also hate. With such
a fear God does not wish to be feared or honored, nor
to have us honor our parents; but with the first, which
is mingled with love and confidence.
II. This work appears easy, but few regard it aright.
For where the parents are truly pious and love their
children not according to the flesh, but (as they
ought) instruct and direct them by words and works to
serve God according to the first three Commandments,
there the child's own will is constantly broken, and it
must do, leave undone, and suffer what its nature would
most gladly do otherwise; and thereby it finds occasion
to despise its parents, to murmur against them, or to
do worse things. There love and fear depart, unless
they have God's grace. In like manner, when they punish
and chastise, as they ought (at times even unjustly,
which, however, does not harm the soul's salvation),
our evil nature resents the correction. Beside all
this, there are some so wicked that they are ashamed of
their parents because of poverty, lowly birth,
deformity or dishonor, and allow these things to
influence them more than the high Commandment of God,
Who is above all things, and has with benevolent intent
given them such parents, to exercise and try them in
His Commandment. But the matter becomes still worse
when the child has children of its own; then love
descends to them, and detracts very much from the love
and honor toward the parents.
But what is said and commanded of parents must also be
understood of those who, when the parents are dead or
absent, take their place, such as relatives,
god-parents, sponsors, temporal lords and spiritual
fathers. For every one must be ruled and be subject to
other men. Wherefore we here see again how many good
works are taught in this Commandment, since in it all
our life is made subject to other men. Hence it comes
that obedience is so highly praised and all virtue and
good works are included in it.
III. There is another dishonoring of parents, much more
dangerous and subtile than this first, which adorns
itself and passes for a real honor; that is, when a
child has its own way, and the parents through natural
love allow it. Here there is indeed mutual honor, here
there is mutual love, and on all sides it is a precious
thing, parents and child take mutual pleasure in one
another.
This plague is so common that instances of the first
form of dishonoring are very seldom seen. This is due
to the fact that the parents are blinded, and neither
know nor honor God according to the first three
Commandments; hence also they cannot see what the
children lack, and how they ought to teach and train
them. For this reason they train them for worldly
honors, pleasure and possessions, that they may by all
means please men and reach high positions: this the
children like, and they obey very gladly without
gainsaying.
Thus God's Commandment secretly comes to naught while
all seems good, and that is fulfilled which is written
in the Prophets Isaiah and Jeremiah, that the children
are destroyed by their own parents, and they do like
the king Manasseh, who sacrificed his own son to the
idol Moloch and burned him, II. Kings xxi. What else is
it but to sacrifice one's own child to the idol and to
burn it, when parents train their children more in the
way of the world than in the way of God? let them go
their way, and be burned up in worldly pleasure, love,
enjoyment, possessions and honor, but let God's love
and honor and the desire of eternal blessings be
quenched in them?
O how perilous it is to be a father or a mother, where
flesh and blood are supreme! For, truly, the knowledge
and fulfilment of the first three and the last six
Commandments depends altogether upon this Commandment;
since parents are commanded to teach them to their
children, as Psalm lxxviii. says, "How strictly has He
commanded our fathers, that they should make known
God's Commandments to their children, that the
generation to come might know them and declare them to
their children's children." This also is the reason why
God bids us honor our parents, that is, to love them
with fear; for that other love is without fear,
therefore it is more dishonor than honor.
Now see whether every one does not have good works
enough to do, whether he be father or child. But we
blind men leave this untouched, and seek all sorts of
other works which are not commanded.
IV. Now where parents are foolish and train their
children after the fashion of the world, the children
are in no way to obey them; for God, according to the
first three Commandments, is to be more highly regarded
than the parents. But training after the fashion of the
world I call it, when they teach them to seek no more
than pleasure, honor and possessions of this world or
its power.
To wear decent clothes and to seek an honest living is
a necessity, and not sin. Yet the heart of a child must
be taught to be sorry that this miserable earthly life
cannot well be lived, or even begun, without the
striving after more adornment and more possessions than
are necessary for the protection of the body against
cold and for nourishment. Thus the child must be taught
to grieve that, without its own will, it must do the
world's will and play the fool with the rest of men,
and endure such evil for the sake of something better
and to avoid something worse. So Queen Esther wore her
royal crown, and yet said to God, Esther xiv, "Thou
knowest, that the sign of my high estate, which is upon
my head, has never yet delighted me, and I abhor it as
a menstruous rag, and never wear it when I am by
myself, but when I must do it and go before the
people." The heart that is so minded wears adornment
without peril; for it wears and does not wear, dances
and does not dance, lives well and does not live well.
And these are the secret souls, hidden brides of
Christ, but they are rare; for it is hard not to
delight in great adornment and parade. Thus St. Cecilia
wore golden clothes at the command of her parents, but
within against her body she wore a garment of hair.
Here some men say: "How then could I bring my children
into society, and marry them honorably? I must make
some display." Tell me, are not these the words of a
heart which despairs of God, and trusts more on its own
providing than on God's care? Whereas St. Peter teaches
and says, I. Peter v, "Cast all your care upon Him, and
be certain that He cares for you." It is a sign that
they have never yet thanked God for their children,
have never yet rightly prayed for them, have never yet
commended them to Him; otherwise they would know and
have experienced that they ought to ask God also for
the marriage dower of their children, and await it from
Him. Therefore also He permits them to go their way,
with cares and worries, and yet succeed poorly.
V. Thus it is true, as men say, that parents, although
they had nothing else to do, could attain salvation by
training their own children; if they rightly train them
to God's service, they will indeed have both hands full
of good works to do. For what else are here the hungry,
thirsty, naked, imprisoned, sick, strangers, than the
souls of your own children? with whom God makes of your
house a hospital, and sets you over them as chief
nurse, to wait on them, to give them good words and
works as meat and drink, that they may learn to trust,
believe and fear God, and to place their hope on Him,
to honor His Name, not to swear nor curse, to mortify
themselves by praying, fasting, watching, working, to
attend worship and to hear God's Word, and to keep the
Sabbath, that they may learn to despise temporal
things, to bear misfortune calmly, and not to fear
death nor to love this life.
See, what great lessons are these, how many good works
you have before you in your home, with your child, that
needs all these things like a hungry, thirsty, naked,
poor, imprisoned, sick soul. O what a blessed marriage
and home were that where such parents were to be found!
Truly it would be a real Church, a chosen cloister,
yea, a paradise. Of such says Psalm cxxviii: "Blessed
are they that fear God, and walk in His Commandments;
thou shalt eat of the labor of thine hands; therefore
thou shalt be happy, and it shall be well with thee.
Thy wife shall be as a fruitful vine in thine house,
and thy children shall be as the young scions of laden
olive trees about thy table. Behold, thus shall the man
be blessed, that feareth the Lord," etc. Where are such
parents? Where are they that ask after good works? Here
none wishes to come. Why? God has commanded it; the
devil, flesh and blood pull away from it; it makes no
show, therefore it counts for nothing. Here this
husband runs to St. James, that wife vows a pilgrimage
to Our Lady; no one vows that he will properly govern
and teach himself and his child to the honor of God; he
leaves behind those whom God has commanded him to keep
in body and soul, and would serve God in some other
place, which has not been commanded him. Such
perversity no bishop forbids, no preacher corrects;
nay, for covetousness' sake they confirm it and daily
only invent more pilgrimages, elevations of saints,
indulgence-fairs. God have pity on such blindness.
VI. On the other hand, parents cannot earn eternal
punishment in any way more easily than by neglecting
their own children in their own home, and not teaching
them the things which have been spoken of above. Of
what help is it, that they kill themselves with
fasting, praying, making pilgrimages, and do all manner
of good works? God will, after all, not ask them about
these things at their death and in the day of judgment,
but will require of them the children whom He entrusted
to them. This is shown by that word of Christ, Luke
xxiii, "Ye daughters of Jerusalem, weep not for me, but
for yourselves and for your children. The days are
coming, in which they shall say: Blessed are the wombs
that never bare, and the paps which never gave suck."
Why shall they lament, except because all their
condemnation comes from their own children? If they had
not had children, perhaps they might have been saved.
Truly, these words ought to open the eyes of parents,
that they may have regard to the souls of their
children, so that the poor children be not deceived by
their false, fleshly love, as if they had rightly
honored their parents when they are not angry with
them, or are obedient in worldly matters, by which
their self-will is strengthened; although the
Commandment places the parents in honor for the very
purpose that the self-will of the children may be
broken, and that the children may become humble and
meek.
Just as it has been said of the other Commandments,
that they are to be fulfilled in the chief work, so
here too let no one suppose that the training and
teaching of his children is sufficient of itself,
except it be done in confidence of divine favor, so
that a man doubt not that he is wellpleasing to God in
his works, and that he let such works be nothing else
than an exhortation and exercise of his faith, that he
trust God and look to Him for blessings and a gracious
will; without which faith no work lives, or is good and
acceptable; for many heathen have trained their
children beautifully, but it is all lost, because of
their unbelief.
VII. The second work of this Commandment is to honor
and obey the spiritual mother, the holy Christian
Church, the spiritual power, so that we conform to what
she commands, forbids, appoints, orders, binds and
looses, and honor, fear and love the spiritual
authority as we honor, love and fear our natural
parents, and yield to it in all things which are not
contrary to the first three Commandments.
Now with regard to this work, things are almost worse
than with regard to the first. The spiritual authority
should punish sin with the ban and with laws, and
constrain its spiritual children to be good, in order
that they might have reason to do this work and to
exercise themselves in obeying and honoring it. Such
zeal one does not see now; they act toward their
subjects like the mothers who forsake their children
and run after their lovers, as Hosea ii. says; they do
not preach, they do not teach, they do not hinder, they
do not punish, and there is no spiritual government at
all left in Christendom.
What can I say of this work? A few fast-days and
feast-days are left, and these had better be done away
with. But no one gives this a thought, and there is
nothing left except the ban for debt, and this should
not be. But spiritual authority should look to it, that
adultery, unchastity, usury, gluttony, worldly show,
excessive adornment, and such like open sin and shame
might be most severely punished and corrected; and they
should properly manage the endowments, monastic houses,
parishes and schools, and earnestly maintain worship in
them, provide for the young people, boys and girls, in
schools and cloisters, with learned, pious men as
teachers, that they might all be well trained, and so
the older people give a good example and Christendom be
filled and adorned with fine young people. So St. Paul
teaches his disciple Titus, that he should rightly
instruct and govern all classes, young and old, men and
women. But now he goes to school who wishes; he is
taught who governs and teaches himself; nay, it has,
alas! come to such a pass that the places where good
should be taught have become schools of knavery, and no
one at all takes thought for the wild youth.
VIII. If the above order prevailed, one could say how
honor and obedience should be given to the spiritual
authority. But now the case is like that of the natural
parents who let their children do as they please; at
present the spiritual authority threatens, dispenses,
takes money, and pardons more than it has power to
pardon. I will here refrain from saying more; we see
more of it than is good; greed holds the reins, and
just what should be forbidden is taught; and it is
clearly seen that the spiritual estate is in all things
more worldly than the worldly estate itself. Meanwhile
Christendom must be ruined, and this Commandment
perish.
If there were a bishop who would zealously provide for
all these classes, supervise, make visitations and be
faithful as he ought, truly, one city would be too much
for him. For in the time of the Apostles, when
Christendom was at its best estate, each city had a
bishop, although the smallest part of the inhabitants
were Christians. How may things go when one bishop
wants to have so much, another so much, this one the
whole world, that one the fourth of it.
It is time that we pray God for mercy. Of spiritual
power we have much; but of spiritual government nothing
or little. Meanwhile may he help who can, that
endowments, monastic houses, parishes and schools be
well established and managed; and it would also be one
of the works of the spiritual authority that it lessen
the number of endowments, monastic houses and schools,
where they cannot be cared for. It is much better that
there be no monastic house or endowment than that there
be evil government in them, whereby God is the more
provoked to anger.
IX. Since, then, the authorities so entirely neglect
their work, and are perverted, it must assuredly follow
that they misuse their power, and undertake other and
evil works, just as parents do when they give some
command contrary to God. Here we must be wise; for the
Apostle has said, that those times shall be perilous in
which such authorities shall rule. For it seems as if
we resisted their power if we do not do and leave
undone all that they prescribe. Therefore we must take
hold of the first three Commandments and the First
Table, and be certain that no man, neither bishop, nor
pope, nor angel, may command or determine anything that
is contrary to or hinders these three Commandments, or
does not help them; and if they attempt such things, it
is not valid and amounts to nothing; and we also sin if
we follow and obey, or even tolerate such acts.
From this it is easy to understand that the commands of
fasting do not include the sick, the pregnant women, or
those who for other reasons cannot fast without injury.
And, to rise higher, in our time nothing comes from
Rome but a fair of spiritual wares, which are openly
and shamelessly bought and sold, indulgences, parishes,
monastic houses, bishoprics, provostships, benefices,
and every thing that has ever been founded to God's
service far and wide; whereby not only is all money and
wealth of the world drawn and driven to Rome (for this
would be the smallest harm), but the parishes,
bishoprics and prelacies are torn to pieces, deserted,
laid waste, and so the people are neglected, God's Word
and God's Name and honor come to naught, and faith is
destroyed, so that at last such institutions and
offices fall into the hands not only of unlearned and
unfit men, but the greater part into the hands of the
Romans, the greatest villains in the world. Thus what
has been founded for God's service, for the
instruction, government and improvement of the people,
must now serve the stable-boys, mule-drivers, yea, not
to use plainer language, Roman whores and knaves; yet
we have no more thanks than that they mock us for it as
fools.
X. If then such unbearable abuses are all carried on in
the Name of God and St. Peter, just as if God's Name
and the spiritual power were instituted to blaspheme
God's honor, to destroy Christendom, body and soul: we
are indeed in duty bound to resist in a proper way as
much as we can. And here we must do like pious children
whose parents have become insane, and first see by what
right that which has been founded for God's service in
our lands, or has been ordained to provide for our
children, must be allowed to do its work in Rome, and
to lapse here, where it ought to serve. How can we be
so foolish?
Since then bishops and spiritual prelates stand idle in
this matter, offer no opposition or are afraid, and
thus allow Christendom to perish, it is our duty first
of all humbly to call upon God for help to prevent this
thing, then to put our hand to work to the same end,
send the courtesans and those who bear letters from
Rome about their business, in a reasonable, gentle way
inform them that, if they wish to care for their
parishes properly, they shall live in them and improve
the people by preaching or by good example; or if not,
and they do live in Rome or elsewhere, lay waste and
debauch the churches, then let the pope feed them, whom
they serve. It is not fitting that we support the
pope's servants, his people, yes, his knaves and
whores, to the destruction and injury of our souls.
Lo! these are the true Turks, whom the kings, princes
and the nobility ought to attack first: not seeking
thereby their own benefit, but only the improvement of
Christendom, and the prevention of the blasphemy and
disgracing of the divine Name; and so to deal with the
clergy as with a father who has lost his sense and
wits; who, if one did not restrain him and resist him
(although with all humility and honor), might destroy
child, heir and everybody. Thus we are to honor Roman
authority as our highest father; and yet, since they
have gone mad and lost their senses, not allow them to
do what they attempt, lest Christendom be destroyed
thereby.
XI. Some think, this should be referred to a General
Council. To this I say: No! For we have had many
councils in which this has been proposed, namely, at
Constance, Basel and the last Roman Council; but
nothing has been accomplished, and things have grown
ever worse, Moreover, such councils are entirely
useless, since Roman wisdom has contrived the device
that the kings and princes must beforehand take an oath
to let the Romans remain what they are and keep what
they have, and so has put up a bar to ward off all
reformation, to retain protection and liberty for all
their knavery, although this oath is demanded, forced
and taken contrary to God and the law, and by it the
doors are locked against the Holy Spirit, Who should
rule the councils. But this would be the best, and also
the only remedy remaining, if kings, princes, nobility,
cities and communities themselves began and opened a
way for reformation, so that the bishops and clergy,
who now are afraid, would have reason to follow. For
here nothing else shall and must be considered except
God's first three Commandments, against which neither
Rome, nor heaven nor earth can command or forbid
anything. And the ban or threatening with which they
think they can prevent this, amounts to nothing; just
as it amounts to nothing if an insane father severely
threatens the son who restrains him or locks him up.
XII. The third work of this Commandment is to obey the
temporal authority, as Paul teaches, Romans xiii, and
Titus iii, and St. Peter, I. Peter ii: "Submit
yourselves to the king as supreme, and to the princes
as his ambassadors, and to all the ordinances of the
worldly power." But it is the work of the temporal
power to protect its subjects, and to punish thievery,
robbery, and adultery, as St. Paul says, Romans xiii:
"It beareth not the sword in vain; it serves God with
it, to the terror of evil doers, and to the protection
of the good."
Here men sin in two ways. First, if they lie to the
government, deceive it, and are disloyal, neither obey
nor do as it has ordered and commanded, whether with
their bodies or their possessions. For even if the
government does injustice, as the King of Babylon did
to the people of Israel, yet God would have it obeyed,
without treachery and deception. Secondly, when men
speak evil of the government and curse it, and when a
man cannot revenge himself and abuses the government
with grumbling and evil words, publicly or secretly.
In all this we are to regard that which St. Peter bids
us regard, namely, that its power, whether it do right
or wrong, cannot harm the soul, but only the body and
property; unless indeed it should try openly to compel
us to do wrong against God or men; as in former days
when the magistrates were not yet Christians, and as
the Turk is now said to do. For to suffer wrong
destroys no one's soul, nay, it improves the soul,
although it inflicts loss upon the body and property;
but to do wrong, that destroys the soul, although it
should gain all the world's wealth.
XIII. This also is the reason why there is not such
great danger in the temporal power as in the spiritual,
when it does wrong. For the temporal power can do no
harm, I since it has nothing to do with preaching and
faith and the first three Commandments. But the
spiritual power does harm not only when it does wrong,
but also when it neglects its duty and busies itself
with other things, even if they were better than the
very best works of the temporal power. Therefore, we
must resist it when it does not do right, and not
resist the temporal power although it does wrong. For
the poor people believe and do as they see the
spiritual power believing and doing; if they are not
set an example and are not taught, then they also
believe nothing and do nothing; since this power is
instituted for no other reason than to lead the people
in faith to God. All this is not found in the temporal
power; for it may do and leave undone what it will, my
faith to God still goes its way and works its works,
because I need not believe what it believes.
Therefore, also, the temporal power is a very small
thing in God's sight, and far too slightly regarded by
Him, that for its sake, whether it do right or wrong,
we should resist, become disobedient and quarrel. On
the other hand, the spiritual power is an exceeding
great blessing, and far too precious in His eyes, that
the very least of Christians should endure and keep
silent, if it departs a hair's breadth from its own
duty, not to say when it does the very opposite of its
duty, as we now see it do every day.
XIV. In this power also there is much abuse. First,
when it follows the flatterers, which is a common and
especially harmful plague of this power, against which
no one can sufficiently guard and protect himself. Here
it is led by the nose, and oppresses the common people,
becomes a government of the like of which a heathen
says: "The spider-webs catch the small flies, but the
mill-stones roll through." So the laws, ordinances and
government of one and the same authority hold the small
men, and the great are free; and where the prince is
not himself so wise that he needs nobody's advice, or
has such a standing that they fear him, there will and
must be (unless God should do a special wonder) a
childish government.
For this reason God has considered evil, unfit rulers
the greatest of plagues, as He threatens, Isaiah iii,
"I will take away from them every man of valor, and
will give children to be their princes and babes to
rule over them." Four plagues God has named in
Scripture, Ezekiel xiv. The first and slightest, which
also David chose, is pestilence, the second is famine,
the third is war, the fourth is all manner of evil
beasts, such as lions, wolves, serpents, dragons; these
are the wicked rulers. For where these are, the land is
destroyed, not only in body and property, as in the
others, but also in honor, discipline, virtue and the
soul's salvation. For pestilence and famine make people
good and rich; but war and wicked rulers bring to
naught everything that has to do with temporal and
eternal possessions.
XV. A prince must also be very wise and not at all
times undertake to enforce his own will, although he
may have the authority and the very best cause. For it
is a far nobler virtue to endure wrong to one's
authority than to risk property and person, if it is
advantageous to the subjects; since worldly rights
attach only to temporal goods.
Hence, it is a very foolish saying: I have a right to
it, therefore I will take it by storm and keep it,
although all sorts of misfortune may come to others
thereby. So we read of the Emperor Octavianus, that he
did not wish to make war, however just his cause might
be, unless there were sure indications of greater
benefit than harm, or at least that the harm would not
be intolerable, and said: " War is like fishing with a
golden net; the loss risked is always greater than the
catch can be." For he who guides a wagon must walk far
otherwise than if he were walking alone; when alone he
may walk, jump, and do as he will; but when he drives,
he must so guide and adapt himself that the wagon and
horses can follow him, and regard that more than his
own will. So also a prince leads a multitude with him
and must not walk and act as he wills, but as the
multitude can, considering their need and advantage
more than his will and pleasure. For when a prince
rules after his own mad will and follows his own
opinion, he is like a mad driver, who rushes straight
ahead with horse and wagon, through bushes, thorns,
ditches, water, up hill and down dale, regardless of
roads and bridges; he will not drive long, all will go
to smash.
Therefore it would be most profitable for rulers, that
they read, or have read to them, from youth on, the
histories, both in sacred and in profane books, in
which they would find more examples and skill in ruling
than in all the books of law; as we read that the kings
of Persia did, Esther vi. For examples and histories
benefit and teach more than the laws and statutes:
there actual experience teaches, here untried and
uncertain words.
XVI. Three special, distinct works all rulers might do
in our times, particularly in our lands. First, to make
an end of the horrible gluttony and drunkenness, not
only because of the excess, but also because of its
expense. For through seasonings and spices and the
like, without which men could well live, no little loss
of temporal wealth has come and daily is coming upon
our lands. To prevent these two great evils would truly
give the temporal power enough to do, for the inroads
they have made are wide and deep. And how could those
in power serve God better and thereby also improve
their own land?
Secondly, to forbid the excessive cost of clothing,
whereby so much wealth is wasted, and yet only the
world and the flesh are served; it is fearful to think
that such abuse is to be found among the people who
have been pledged, baptised and consecrated to Christ,
the Crucified, and who should bear the Cross after Him
and prepare for the life to come by dying daily. If
some men erred through ignorance, it might be borne;
but that it is practised so freely, without punishment,
without shame, without hindrance, nay, that praise and
fame are sought thereby, this is indeed an unchristian
thing. Thirdly, to drive out the usurious buying of
rent-charges, which in the whole world ruins, consumes
and troubles all lands, peoples and cities through its
cunning form, by which it appears not to be usury,
while in truth it is worse than usury, because men are
not on their guard against it as against open usury.
See, these are the three Jews, as men say, who suck the
whole world dry. Here princes ought not to sleep, nor
be lazy, if they would give a good account of their
office to God.
XVII. Here too ought to be mentioned the knavery which
is practised by officiales and other episcopal and
spiritual officers, who ban, load, hunt and drive the
poor people with great burdens, as long as a penny
remains. This ought to be prevented by the temporal
sword, since there is no other help or remedy.
O, would God in heaven, that some time a government
might be established that would do away with the public
bawdy-houses, as was done among the people of Israel!
It is indeed an unchristian sight, that public houses
of sin are maintained among Christians, a thing
formerly altogether unheard of. It should be a rule
that boys and girls should be married early and such
vice be prevented. Such a rule and custom ought to be
sought for by both the spiritual and the temporal
power. If it was possible among the Jews, why should it
not also be possible among Christians? Nay, if it is
possible in villages, towns and some cities, as we all
see, why should it not be possible everywhere?
But the trouble is, there is no real government in the
world. No one wants to work, therefore the mechanics
must give their workmen holiday: then they are free and
no one can tame them. But if there were a rule that
they must do as they are bid, and no one would give
them work in other places, this evil would to a large
extent be mended. God help us! I fear that here the
wish is far greater than the hope; but this does not
excuse us.
Now see, here only a few works of magistrates are
indicated, but they are so good and so many, that they
have superabundant good works to do every hour and
could constantly serve God. But these works, like the
others, should also be done in faith, yea, be an
exercise of faith, so that no one expect to please God
by the works, but by confident trust in His favor do
such works only to the honor and praise of his gracious
God, thereby to serve and benefit his neighbor.
XVIII. The fourth work of this Commandment is obedience
of servants and workmen toward their lords and ladies,
masters and mistresses. Of this St. Paul says, Titus
ii: "Thou shalt exhort servants that they highly honor
their masters, be obedient, do what pleases them, not
cheating them nor opposing them"; for this reason also:
because they thereby bring the doctrine of Christ and
our faith into good repute, that the heathen cannot
complain of us and be offended. St. Peter also says:
"Servants, be subject to your masters, for the fear of
God, not only to the good and gentle, but also to the
froward and harsh. For this is acceptable with God, if
a man suffers harshness, being innocent."
Now there is the greatest complaint in the world about
servants and working men, that they are disobedient,
unfaithful, unmannerly, and over-reaching; this is a
plague sent of God. And truly, this is the one work of
servants whereby they may be saved; truly they need not
make pilgrimages or do this thing or the other; they
have enough to do if their heart is only set on this,
that they gladly do and leave undone what they know
pleases their masters and mistresses, and all this in a
simple faith; not that they would by their works gain
much merit, but that they do it all in the confidence
of divine favor (in which all merits are to be found),
purely for nothing, out of the love and good-will
toward God which grows out of such confidence. And all
such works they should think of as an exercise and
exhortation ever to strengthen their faith and
confidence more and more. For, as has now been
frequently said, this faith makes all works good, yea,
it must do them and be the master-workman.
XIX. On the other hand, the masters and mistresses
should not rule their servants, maids and workingmen
roughly, not look to all things too closely,
occasionally overlook something, and for peace' sake
make allowances. For it is not possible that everything
be done perfectly at all times among any class of men,
as long as we live on earth in imperfection. Of this
St. Paul says, Colossians iv, "Masters, do unto your
servants that which is just and equal, knowing that ye
also have a Master in heaven." Therefore as the masters
do not wish God to deal too sharply with them, but that
many things be overlooked through grace, they also
should be so much the more gentle toward their
servants, and overlook some things, and yet have a care
that the servants do right and learn to fear God.
But see now, what good works a householder and a
mistress can do, how finely God offers us all good
works so near at hand, so manifold, so continuously,
that we have no need of asking after good works, and
might well forget the other showy, far-off, invented
works of men, such as making pilgrimages, building
churches, seeking indulgence, and the like.
Here I ought naturally also to say how a wife ought to
be obedient, subject to her husband as to her superior,
give way to him, keep silent and give up to him, where
it is a matter not contrary to God's commands. On the
other hand, the husband should love his wife, overlook
a little, and not deal strictly with her, of which
matter St. Peter and St. Paul have said much. But this
has its place in the further explanation of the Ten
Commandments, and is easily inferred from these
passages.
XX. But all that has been said of these works is
included in these two, obedience and considerateness.
Obedience is the duty of subjects, considerateness that
of masters, that they take care to rule their subjects
well, deal kindly with them, and do everything whereby
they may benefit and help them. That is their way to
heaven, and these are the best works they can do on
earth; with these they are more acceptable to God than
if without these they did nothing but miracles. So says
St. Paul, Romans xii: "He that ruleth, let him do it
with diligence"; as who should say: "Let him not allow
himself to be led astray by what other people or
classes of people do; let him not look to this work or
to that, whether it be splendid or obscure; but let him
look to his own position, and think only how he may
benefit those who are subject to him; by this let him
stand, nor let himself be torn from it, although heaven
stood open before him, nor be driven from it, although
hell were chasing him. This is the right road that
leads him to heaven."
Oh, if a man were so to regard himself and his
position, and attended to its duties alone, how rich in
good works would he be in a short time, so quietly and
secretly that no one would notice it except God alone!
But now we let all this go, and one runs to the
Carthusians, another to this place, a third to that,
just as if good works and God's Commandments had been
thrown into corners and hidden; although it is written
in Proverbs i, that divine wisdom crieth out her
commandments publicly in the streets, in the midst of
the people and in the gates of the cities; which means
that they are present in profusion in all places, in
all stations of life and at all times, and we do not
see them, but in our blindness look for them elsewhere.
This Christ declared, Matthew xxiv: "If they shall say
unto you: Lo, here is Christ, or there, believe it not.
If they shall say: Behold, He is in the desert, go not
forth; behold, He is in the secret chambers, believe it
not; they are false prophets and false Christs."
XXI. Again, obedience is the duty of subjects, that
they direct all their diligence and effort to do and to
leave undone what their over-lords desire of them, that
they do not allow themselves to be torn or driven from
this, whatever another do. Let no man think that he
lives well or does good works, whether it be prayer or
fasting, or by whatever name it may be called, if he
does not earnestly and diligently exercise himself in
this.
But if it should happen, as it often does, that the
temporal power and authorities, as they are called,
should urge a subject to do contrary to the
Commandments of God, or hinder him from doing them,
there obedience ends, and that duty is annulled. Here a
man must say as St. Peter says to the rulers of the
Jews: "We ought to obey God rather than men." He did
not say: "We must not obey men"; for that would be
wrong; but he said: "God rather than men." Thus, if a
prince desired to go to war, and his cause was
manifestly unrighteous, we should not follow nor help
him at all; since God has commanded that we shall not
kill our neighbor, nor do him injustice. Likewise, if
he bade us bear false witness, steal, lie or deceive
and the like. Here we ought rather give up goods,
honor, body, and life, that God's Commandments may
stand.
The four preceding Commandments have their works in the
understanding, that is, they take a man captive, rule
him and make him subject, so that he rule not himself,
approve not himself, think not highly of himself; but
in humility know himself and allow himself to be led,
that pride be prevented. The following Commandments
deal with the passions and lust of men, that these also
be killed.
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This text was converted to ascii format for Project Wittenberg by
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E-mail: smithre@mail.ctsfw.edu
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