,this ,etext prepared by ,rev4 ,bob ,smith bobsmithmail4ctsfw4edu ,the ,large ,catechism by ,dr4 ,martin ,luther ,translated by ,f4 ,bente and ,w4 ,h4 ,t4 ,dau ,published in3 ,triglot ,concordia3 ,the ,symbolical ,books of the ,ev4 ,lutheran ,church4 ,st4 ,louis3 ,concordia ,publishing ,house1 #aiba71 pp4 #efe-ggc ,preface ,a ,christian1 ,profitable1 and ,necessary ,preface and ,faithful1 ,earnest ,exhortation of ,dr4 ,martin ,luther to ,all ,christians1 but ,especially to ,all ,pastors and ,preachers1 that ,they ,should ,daily ,exercise ,themselves in the ,catechism1 which is a ,short ,summary and ,epitome of the ,entire ,holy ,scriptures1 and that they ,may ,always ,teach the ,same4 ,we have no slight reasons for treating the ,catechism so constantly in ,sermons and for both desiring and beseeching others to teach it1 since we see to our sorrow that many pastors and preachers are very negligent in this1 and slight both their office and this teaching2 some from great and high art giving their mind1 as they imagine1 to much higher matters1 but others from sheer laziness and care for their paunches1 assuming no other relation to this business than if they were pastors and preachers for their bellies' sake1 and had nothing to do but to spend and consume their emoluments as long as they live1 as they have been accustomed to do under the ,papacy4 ,and although they have now everything that they are to preach and teach placed before them so abundantly1 clearly1 and easily1 in so many excellent and helpful books1 and the true ,sermones per se loquentes1 ,dormi secure1 ,paratos et ,thesauros1 as they were called in former times2 yet they are not so godly and honest as to buy these books1 or even when they have them1 to look at them or read them4 ,alas6 they are altogether shameful gluttons and servants of their own bellies who ought to be more properly swineherds and dog-tenders than care-takers of souls and pastors4 ,and now that they are delivered from the unprofitable and burdensome babbling of the ,seven ,canonical ,hours1 oh1 that1 instead thereof1 they would only1 morning1 noon1 and evening1 read a page or two in the ,catechism1 the ,prayer-book1 the ,new ,testament1 or elsewhere in the ,bible1 and pray the ,lord's ,prayer for themselves and their parishioners1 so that they might render1 in return1 honor and thanks to the ,gospel1 by which they have been delivered from burdens and troubles so manifold1 and might feel a little shame because like pigs and dogs they retain no more of the ,gospel than such a lazy1 pernicious1 shameful1 carnal liberty6 ,for1 alas6 as it is1 the common people regard the ,gospel altogether too lightly1 and we accomplish nothing extraordinary even though we use all diligence4 ,what1 then1 will be achieved if we shall be negligent and lazy as we were under the ,papacy8 ,to this there is added the shameful vice and secret infection of security and satiety1 that is1 that many regard the ,catechism as a poor1 mean teaching1 which they can read through at one time1 and then immediately know it1 throw the book into a corner1 and be ashamed1 as it were1 to read in it again4 ,yea1 even among the nobility there may be found some louts and scrimps1 who declare that there is no longer any need either of pastors or preachers2 that we have everything in books1 and every one can easily learn it by himself2 and so they are content to let the parishes decay and become desolate1 and pastors and preachers to suffer distress and hunger a plenty1 just as it becomes crazy ,germans to do4 ,for we ,germans have such disgraceful people1 and must endure them4 ,but for myself ,i say this3 ,i am also a doctor and preacher1 yea1 as learned and experienced as all those may be who have such presumption and security2 yet ,i do as a child who is being taught the ,catechism1 and every morning1 and whenever ,i have time1 ,i read and say1 word for word1 the ,ten ,commandments1 the ,creed1 the ,lord's ,prayer1 the ,psalms1 etc4 ,and ,i must still read and study daily1 and yet ,i cannot master it as ,i wish1 but must remain a child and pupil of the ,catechism1 and am glad so to remain4 ,and yet these delicate1 fastidious fellows would with one reading promptly be doctors above all doctors1 know everything and be in need of nothing4 ,well1 this1 too1 is indeed a sure sign that they despise both their office and the souls of the people1 yea1 even ,god and ,his ,word4 ,they do not have to fall1 they are already fallen all too horribly1 they would need to become children1 and begin to learn their alphabet1 which they imagine that they have long since outgrown4 ,therefore ,i beg such lazy paunches or presumptuous saints to be persuaded and believe for ,god's sake that they are verily1 verily6 not so learned or such great doctors as they imagine2 and never to presume that they have finished learning this the parts of the ,catechism1 or know it well enough in all points1 even though they think that they know it ever so well4 ,for though they should know and understand it perfectly 7which1 however1 is impossible in this life71 yet there are manifold benefits and fruits still to be obtained1 if it be daily read and practiced in thought and speech2 namely1 that the ,holy ,ghost is present in such reading and repetition and meditation1 and bestows ever new and more light and devoutness1 so that it is daily relished and appreciated better1 as ,christ promises1 ,matt4 #ah1 #bj3 ,where two or three are gathered together in ,my name1 there am ,i in the midst of them4 ,besides1 it is an exceedingly effectual help against the devil1 the world1 and the flesh and all evil thoughts to be occupied with the ,word of ,god1 and to speak of it1 and meditate upon it1 so that the ,first ,psalm declares those blessed who meditate upon the law of ,god day and night4 ,undoubtedly1 you will not start a stronger incense or other fumigation against the devil than by being engaged upon ,god's commandments and words1 and speaking1 singing1 or thinking of them4 ,for this is indeed the true holy water and holy sign from which he flees1 and by which he may be driven away4 ,now1 for this reason alone you ought gladly to read1 speak1 think and treat of these things if you had no other profit and fruit from them than that by doing so you can drive away the devil and evil thoughts4 ,for he cannot hear or endure ,god's ,word2 and ,god's ,word is not like some other silly prattle1 as that about ,dietrich of ,berne1 etc41 but as ,st4 ,paul says1 ,rom4 #a1 #af1 the power of ,god4 ,yea1 indeed1 the power of ,god which gives the devil burning pain1 and strengthens1 comforts1 and helps us beyond measure4 ,and what need is there of many words 8 ,if ,i were to recount all the profit and fruit which ,god's ,word produces1 whence would ,i get enough paper and time8 ,the devil is called the master of a thousand arts4 ,but what shall we call ,god's ,word1 which drives away and brings to naught this master of a thousand arts with all his arts and power8 ,it must indeed be the master of more than a hundred thousand arts4 ,and shall we frivolously despise such power1 profit1 strength1 and fruit -- we1 especially1 who claim to be pastors and preachers8 ,if so1 we should not only have nothing given us to eat1 but be driven out1 being baited with dogs1 and pelted with dung1 because we not only need all this every day as we need our daily bread but must also daily use it against the daily and unabated attacks and lurking of the devil1 the master of a thousand arts4 ,and if this were not sufficient to admonish us to read the ,catechism daily1 yet we should feel sufficiently constrained by the command of ,god alone1 who solemnly enjoins in ,deut4 #f1 #f ff4 that we should always meditate upon ,his precepts1 sitting1 walking1 standing1 ,lying down1 and rising1 and have them before our eyes and in our hands as a constant mark and sign4 ,doubtless ,he did not so solemnly require and enjoin this without a purpose2 but because ,he knows our danger and need1 as well as the constant and furious assaults and temptations of devils1 ,he wishes to warn1 equip1 and preserve us against them1 as with a good armor against their fiery darts and with good medicine against their evil infection and suggestion4 ,oh1 what mad1 senseless fools are we that1 while we must ever live and dwell among such mighty enemies as the devils are1 we nevertheless despise our weapons and defense1 and are too lazy to look at or think of them6 ,and what else are such supercilious1 presumptuous saints1 who are unwilling to read and study the ,catechism daily1 doing than esteeming themselves much more learned than ,god ,himself with all ,his saints1 angels patriarchs1 prophets1 apostles1 and all ,christians ,for inasmuch as ,god ,himself is not ashamed to teach these things daily1 as knowing nothing better to teach1 and always keeps teaching the same thing1 and does not take up anything new or different1 and all the saints know nothing better or different to learn1 and cannot finish learning this1 are we not the finest of all fellows to imagine1 if we have once read or heard it1 that we know it all1 and have no further need to read and learn1 but can finish learning in one hour what ,god ,himself cannot finish teaching1 although ,he is engaged in teaching it from the beginning to the end of the world1 and all prophets1 together with all saints1 have been occupied with learning it and have ever remained pupils1 and must continue to be such 8 ,for it needs must be that whoever knows the ,ten ,commandments perfectly must know all the ,scriptures1 so that1 in all affairs and cases1 he can advise1 help1 comfort1 judge1 and decide both spiritual and temporal matters and is qualified to sit in judgment upon all doctrines1 estates1 spirits1 laws1 and whatever else is in the world4 ,and what1 indeed1 is the entire ,psalter but thoughts and exercises upon the ,first ,commandment8 ,now ,i know of a truth that such lazy paunches and presumptuous spirits do not understand a single psalm1 much less the entire ,holy ,scriptures2 and yet they pretend to know and despise the ,catechism1 which is a compend and brief summary of all the ,holy ,scriptures4 ,therefore ,i again implore all ,christians1 especially pastors and preachers1 not to be doctors too soon1 and imagine that they know everything 7for imagination and cloth unshrunk and false weights fall far short of the measure71 but that they daily exercise themselves well in these studies and constantly treat them2 moreover1 that they guard with all care and diligence against the poisonous infection of such security and vain imagination1 but steadily keep on reading1 teaching1 learning1 pondering1 and meditating1 and do not cease until they have made a test and are sure that they have taught the devil to death and have become more learned than ,god ,himself and all ,his saints4 ,if they manifest such diligence1 then ,i will promise them1 and they shall also perceive1 what fruit they will obtain1 and what excellent men ,god will make of them1 so that in due time they themselves will acknowledge that the longer and the more they study the ,catechism1 the less they know of it1 and the more they find yet to learn2 and then only1 as hungry and thirsty ones1 will they truly relish that which now they cannot endure because of great abundance and satiety4 ,to this end may ,god grant ,his grace6 ,amen4 ,,short ,,preface ,,of ,,dr4 ,,martin ,,luther4 ,this sermon is designed and undertaken that it might be an instruction for children and the simple-minded4 ,hence of old it was called in ,greek catechism1 i4e41 instruction for children1 what every ,christian must needs know1 so that he who does not know this could not be numbered with the ,christians nor be admitted to any ,sacrament1 just as a mechanic who does not understand the rules and customs of his trade is expelled and considered incapable4 ,therefore we must have the young learn the parts which belong to the ,catechism or instruction for children well and fluently and diligently exercise themselves in them and keep them occupied with them4 ,therefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it1 or are learning and1 if they do not know it1 to keep them faithfully at it4 ,for ,i well remember the time1 indeed1 even now it is a daily occurrence that one finds rude1 old persons who knew nothing and still know nothing of these things1 and who1 nevertheless1 go to ,baptism and the ,lord's ,supper1 and use everything belonging to ,christians1 notwithstanding that those who come to the ,lord's ,supper ought to know more and have a fuller understanding of all ,christian doctrine than children and new scholars4 ,however1 for the common people we are satisfied with the three parts1 which have remained in ,christendom from of old1 though little of it has been taught and treated correctly until both young and old who are called and wish to be ,christians1 are well trained in them and familiar with them4 ,these are the following3 ,first4 ,,the ,,ten ,,commandments ,,of ,,god4 #a4 ,thou shalt have no other gods before ,me4 #b4 ,thou shalt not take the name of the ,lord1 thy ,god1 in vain for the ,lord will not hold him guiltless that taketh ,his name in vain4 #c4 ,thou shalt sanctify the holy-day4 ,remember the ,sabbath-day to keep it holy4 #d4 ,thou shalt honor thy father and mother that thou mayest live long upon the earth4 #e4 ,thou shalt not kill4 #f4 ,thou shalt not commit adultery4 #g4 ,thou shalt not steal4 #h4 ,thou shalt not bear false witness against thy neighbor4 #i4 ,thou shalt not covet thy neighbor's house4 #aj4 ,thou shalt not covet thy neighbor's wife1 nor his man-servant1 nor his maidservant1 nor his cattle ox1 nor his ass1 nor anything that is his4 ,secondly4 ,,the ,,chief ,,articles ,,of ,,our ,,faith4 #a4 ,i believe in ,god the ,father ,almighty1 ,maker of heaven and earth4 #b4 ,and in ,jesus ,christ1 ,his only ,son1 our ,lord2 who was conceived by the ,holy ,ghost1 born of the ,virgin ,mary2 suffered under ,pontius ,pilate1 was crucified1 dead and buried2 ,he descended into hell2 the third day ,he rose again from the dead2 ,he ascended into heaven1 and sitteth on the right hand of ,god the ,father ,almighty2 from thence ,he shall come to judge the quick and the dead4 #c4 ,i believe in the ,holy ,ghost1 the holy ,christian ,church1 the communion of saints1 the forgiveness of sins1 the resurrection of the body1 and the life everlasting4 ,amen4 ,thirdly4 ,,the ,,prayer1 ,,or ,,our ,,father1 ,,which ,,christ ,,taught ,our ,father who art in heaven4 #a4 ,hallowed be ,thy name4 #b4 ,thy kingdom come4 #c4 ,thy will be done on earth as it is in heaven4 #d4 ,give us this day our daily bread4 #e4 ,and forgive us our trespasses as we forgive those who trespass against us4 #f4 ,and lead us not into temptation4 #g4 ,but deliver us from evil4 ,for ,thine is the kingdom and the power and the glory1 forever and ever4 ,amen4 ,these are the most necessary parts which one should first learn to repeat word for word and which our children should be accustomed to recite daily when they arise in the morning when they sit down to their meals1 and when they retire at night2 and until they repeat them1 they should be given neither food nor drink4 ,likewise every head of a household is obliged to do the same with respect to his domestics1 ma-servants and maid-servants and not to keep them in his house if they do not know these things and are unwilling to learn them4 ,for a person who is so rude and unruly as to be unwilling to learn these things is not to be tolerated1 for in these three parts everything that we have in the ,scriptures is comprehended in short1 pain1 and simple terms4 ,for the holy ,fathers or apostles 7whoever they were7 have thus embraced in a summary the doctrine1 life1 wisdom1 and art of ,christians1 of which they speak and treat1 and with which they are occupied4 ,now1 when these three arts are apprehended1 it behooves a person also to know what to say concerning our ,sacraments1 which ,christ ,himself instituted1 ,baptism and the holy body and blood of ,christ1 namely1 the text which ,matthew #bh1 #ai ff4 and ,mark #af1 #ae f4 record at the close of their ,gospels when ,christ said farewell to ,his disciples and sent them forth4 ,,of ,,baptism4 ,go ye and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,he that believeth and is baptized shall be saved2 but he that believeth not shall be damned4 ,so much is sufficient for a simple person to know from the ,scriptures concerning ,baptism4 ,in like manner1 also1 concerning the other ,sacrament in short1 simple words1 namely the text of ,st4 ,paul #a ,cor4 #aa1 #bc f44 ,,of ,,the ,,sacrament ,our ,lord ,jesus ,christ1 the same night in which ,he was betrayed1 took bread2 and when ,he had given thanks1 ,he brake it1 and gave it to ,his disciples and said1 ,take1 eat2 this is ,my body1 which is given for you3 this do in remembrance of ,me4 ,after the same manner also ,he took the cup1 when ,he had supped1 gave thanks1 and gave it to them1 saying1 ,drink ye all of it2 this cup is the new testament in ,my blood1 which is shed for you for the remission of sins3 this do ye1 as oft as ye drink it1 in remembrance of ,me4 ,thus1 ye would have1 in all1 five parts of the entire ,christian doctrine which should be constantly treated and required of children and heard recited word for word4 ,for you must not rely upon it that the young people will learn and retain these things from the sermon alone4 ,when these parts have been well learned1 you may1 as a supplement and to fortify them4 lay before them also some psalms or hymns1 which have been composed on these parts1 and thus lead the young into the ,scriptures1 and make daily progress therein4 ,however1 it is not enough for them to comprehend and recite these parts according to the words only1 but the young people should also be made to attend the preaching1 especially during the time which is devoted to the ,catechism1 that they may hear it explained and may learn to understand what every part contains1 so as to be able to recite it as they have heard it1 and1 when asked1 may give a correct answer1 so that the preaching may not be without profit and fruit4 ,for the reason why we exercise such diligence in preaching the ,catechism so often is that it may be inculcated on our youth1 not in a high and subtle manner1 but briefly and with the greatest simplicity1 so as to enter the mind readily and be fixed in the memory4 ,therefore we shall now take up the above mentioned articles one by one and in the plainest manner possible say about them as much as is necessary4 ,part ,first4 ,the ,ten ,commandments4 ,the ,first ,commandment4 ,thou shalt have no other gods before ,me4 ,that is3 ,thou shalt have and worship ,me alone as thy ,god4 ,what is the force of this1 and how is it to be understood8 ,what does it mean to have a god8 or1 what is ,god8 ,answer3 ,a god means that from which we are to expect all good and to which we are to take refuge in all distress1 so that to have a ,god is nothing else than to trust and believe ,him from the whole heart2 as ,i have often said that the confidence and faith of the heart alone make both ,god and an idol4 ,if your faith and trust be right1 then is your god also true2 and1 on the other hand1 if your trust be false and wrong1 then you have not the true ,god2 for these two belong together faith and ,god4 ,that now1 ,i say1 upon which you set your heart and put your trust is properly your god4 ,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 alone4 ,that is as much as to say3 ,see to it that you let ,me alone be your ,god1 and never seek another1 i4e43 ,whatever you lack of good things1 expect it of ,me1 and look to ,me for it1 and whenever you suffer misfortune and distress1 creep and cling to ,me4 ,i1 yes1 ,i1 will give you enough and help you out of every need2 only let not your heart cleave to or rest in any other4 ,this ,i must unfold somewhat more plainly1 that it may be understood and perceived by ordinary examples of the contrary4 ,many a one thinks that he has ,god and everything in abundance when he has money and possessions2 he trusts in them and boasts of them with such firmness and assurance as to care for no one4 ,lo1 such a man also has a god1 ,mammon by name1 i4e41 money and possessions1 on which he sets all his heart1 and which is also the most common idol on earth4 ,he who has money and possessions feels secure1 and is joyful and undismayed as though he were sitting in the midst of ,paradise4 ,on the other hand1 he who has none doubts and is despondent1 as though he knew of no ,god4 ,for very few are to be found who are of good cheer1 and who neither mourn nor complain if they have not ,mammon4 ,this care and desire for money sticks and clings to our nature1 even to the grave4 ,so1 too1 whoever trusts and boasts that he possesses great skill1 prudence1 power1 favor friendship1 and honor has also a god1 but not this true and only ,god4 ,this appears again when you notice how presumptuous1 secure1 and proud people are because of such possessions1 and how despondent when they no longer exist or are withdrawn4 ,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 trusts4 ,besides1 consider what in our blindness1 we have hitherto been practicing and doing under the ,papacy4 ,if any one had toothache1 he fasted and honored ,st4 ,apollonia lacerated his flesh by voluntary fasting to the honor of ,st4 ,apollonia2 if he was afraid of fire1 he chose ,st4 ,lawrence as his helper in need2 if he dreaded pestilence1 he made a vow to ,st4 ,sebastian or ,rochio1 and a countless number of such abominations1 where every one selected his own saint1 worshiped him1 and called for help to him in distress4 ,here belong those also1 as1 e4g41 sorcerers and magicians1 whose idolatry is most gross1 and who make a covenant with the devil1 in order that he may give them plenty of money or help them in love-affairs1 preserve their cattle1 restore to them lost possessions1 etc4 ,for all these place their heart and trust elsewhere than in the true ,god1 look for nothing good to ,him nor seek it from ,him4 ,thus you can easily understand what and how much this commandment requires1 namely1 that man's entire heart and all his confidence be placed in ,god alone1 and in no one else4 ,for to have ,god1 you can easily perceive1 is not to lay hold of ,him with our hands or to put ,him in a bag as money1 or to lock ,him in a chest as silver vessels4 ,but to apprehend ,him means when the heart lays hold of ,him and clings to ,him4 ,but to cling to ,him with the heart is nothing else than to trust in ,him entirely4 ,for this reason ,he wishes to turn us away from everything else that exists outside of ,him1 and to draw us to ,himself1 namely1 because ,he is the only eternal good4 ,as though ,he would say3 ,whatever you have heretofore sought of the saints1 or for whatever things you have trusted in ,mammon or anything else1 expect it all of ,me1 and regard ,me as the one who will help you and pour out upon you richly all good things4 ,lo1 here you have the meaning of the true honor and worship of ,god1 which pleases ,god1 and which ,he commands under penalty of eternal wrath1 namely1 that the heart know no other comfort or confidence than in ,him1 and do not suffer itself to be torn from ,him1 but1 for ,him1 risk and disregard everything upon earth4 ,on the other hand1 you can easily see and judge how the world practices only false worship and idolatry4 ,for no people has ever been so reprobate as not to institute and observe some divine worship2 every one has set up as his special god whatever he looked to for blessings1 help1 and comfort4 ,thus1 for example1 the heathen who put their trust in power and dominion elevated ,jupiter as the supreme god2 the others1 who were bent upon riches1 happiness1 or pleasure1 and a life of ease1 ,hercules1 ,mercury1 ,venus or others2 women with child1 ,diana or ,lucina1 and so on2 thus every one made that his god to which his heart was inclined1 so that even in the mind of the heathen to have a god means to trust and believe4 ,but their error is this that their trust is false and wrong for it is not placed in the only ,god1 besides whom there is truly no ,god in heaven or upon earth4 ,therefore the heathen really make their self-invented notions and dreams of ,god an idol1 and put their trust in that which is altogether nothing4 ,thus it is with all idolatry2 for it consists not merely in erecting an image and worshiping it1 but rather in the heart1 which stands gaping at something else1 and seeks help and consolation from creatures saints1 or devils1 and neither cares for ,god1 nor looks to ,him for so much good as to believe that ,he is willing to help1 neither believes that whatever good it experiences comes from ,god4 ,besides1 there is also a false worship and extreme idolatry1 which we have hitherto practiced1 and is still prevalent in the world1 upon which also all ecclesiastical orders are founded1 and which concerns the conscience alone that seeks in its own works help1 consolation1 and salvation1 presumes to wrest heaven from ,god1 and reckons how many bequests it has made1 how often it has fasted1 celebrated ,mass1 etc4 ,upon such things it depends1 and of them boasts1 as though unwilling to receive anything from ,god as a gift1 but desires itself to earn or merit it superabundantly1 just as though ,he must serve us and were our debtor1 and we ,his liege lords4 ,what is this but reducing ,god to an idol1 yea1 a fig image or an apple-god1 and elevating and regarding ourselves as ,god 8 ,but this is slightly too subtle1 and is not for young pupils4 ,but let this be said to the simple1 that they may well note and remember the meaning of this commandment1 namely1 that we are to trust in ,god alone1 and look to ,him and expect from ,him naught but good1 as from one who gives us body1 life1 food1 drink1 nourishment1 health1 protection1 peace1 and all necessaries of both temporal and eternal things4 ,he also preserves us from misfortune1 and if any evil befall us1 delivers and rescues us1 so that it is ,god alone 7as has been sufficiently said7 from whom we receive all good1 and by whom we are delivered from all evil4 ,hence also1 ,i think1 we ,germans from ancient times call ,god 7more elegantly and appropriately than any other language7 by that name from the word good as being an eternal fountain which gushes forth abundantly nothing but what is good1 and from which flows forth all that is and is called good4 ,for even though otherwise we experience much good from men1 still whatever we receive by ,his command or arrangement is all received from ,god4 ,for our parents1 and all rulers1 and every one besides with respect to his neighbor1 have received from ,god the command that they should do us all manner of good1 so that we receive these blessings not from them1 but1 through them1 from ,god4 ,for creatures are only the hands1 channels1 and means whereby ,god gives all things1 as ,he gives to the mother breasts and milk to offer to her child1 and corn and all manner of produce from the earth for nourishment1 none of which blessings could be produced by any creature of itself4 ,therefore no man should presume to take or give anything except as ,god has commanded1 in order that it may be acknowledged as ,god's gift1 and thanks may be rendered ,him for it1 as this commandment requires4 ,on this account also these means of receiving good gifts through creatures are not to be rejected1 neither should we in presumption seek other ways and means than ,god has commanded4 ,for that would not be receiving from ,god1 hut seeking of ourselves4 ,let every one1 then1 see to it that he esteem this commandment great and high above all things1 and do not regard it as a joke4 ,ask and examine your heart diligently1 and you will find whether it cleaves to ,god alone or not4 ,if you have a heart that can expect of ,him nothing but what is good1 especially in want and distress1 and that1 moreover renounces and forsakes everything that is not ,god1 then you have the only true ,god4 ,if on the contrary1 it cleaves to anything else1 of which it expects more good and help than of ,god1 and does not take refuge in ,him1 but in adversity flees from ,him1 then you have an idol1 another god4 ,in order that it may be seen that ,god will not have this commandment thrown to the winds1 but will most strictly enforce it1 ,he has attached to it first a terrible threat1 and then a beautiful1 comforting promise which is also to be urged and impressed upon young people1 that they may take it to heart and retain it3 ,exposition of the ,appendix to the ,first ,commandment4 ,for ,i am the ,lord1 thy ,god1 strong and jealous1 visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate ,me2 and showing mercy unto thousands of them that love ,me and keep ,my commandments4 ,although these words relate to all the commandments 7as we shall hereafter learn71 yet they are joined to this chief commandment because it is of first importance that men have a right head2 for where the head is right1 the whole life must be right1 and vice versa4 ,learn1 therefore1 from these words how angry ,god is with those who trust in anything but ,him1 and again1 how good and gracious ,he is to those who trust and believe in ,him alone with the whole heart2 so that ,his anger does not cease until the fourth generation1 while1 on the other hand1 ,his blessing and goodness extend to many thousands lest you live in such security and commit yourself to chance1 as men of brutal heart1 who think that it makes no great difference how they live4 ,he is a ,god who will not leave it unavenged if men turn from ,him1 and will not cease to be angry until the fourth generation1 even until they are utterly exterminated4 ,therefore ,he is to be feared1 and not to be desisted4 ,he has also demonstrated this in all history1 as the ,scriptures abundantly show and daily experience still teaches4 ,for from the beginning ,he has utterly extirpated all idolatry1 and1 on account of it1 both heathen and ,jews2 even as at the present day ,he overthrows all false worship1 so that all who remain therein must finally perish4 ,therefore1 although proud1 powerful1 and rich worldlings ,sardanapaluses and ,phalarides1 who surpass even the ,persians in wealth are now to be found1 who boast defiantly of their ,mammon1 with utter disregard whether ,god is angry at or smiles on them1 and dare to withstand ,his wrath1 yet they shall not succeed1 but before they are aware1 they shall be wrecked1 with all in which they trusted2 as all others have perished who have thought themselves more secure or powerful4 ,and just because of such hardened heads who imagine because ,god connives and allows them to rest in security1 that ,he either is entirely ignorant or cares nothing about such matters1 ,he must deal a smashing blow and punish them1 so that ,he cannot forget it unto children's children2 so that every one may take note and see that this is no joke to ,him4 ,for they are those whom ,he means when ,he says3 ,who hate ,me1 i4e41 those who persist in their defiance and pride2 whatever is preached or said to them1 they will not listen2 when they are reproved1 in order that they may learn to know themselves and amend before the punishment begins1 they become mad and foolish so as to fairly merit wrath1 as now we see daily in bishops and princes4 ,but terrible as are these threatenings1 so much the more powerful is the consolation in the promise1 that those who cling to ,god alone should be sure that ,he will show them mercy that is1 show them pure goodness and blessing not only for themselves1 but also to their children and children's children1 even to the thousandth generation and beyond that4 ,this ought certainly to move and impel us to risk our hearts in all confidence with ,god1 if we wish all temporal and eternal good1 since the ,supreme ,majesty makes such sublime offers and presents such cordial inducements and such rich promises4 ,therefore let everyone seriously take this to heart1 lest it be regarded as though a man had spoken it4 ,for to you it is a question either of eternal blessing1 happiness1 and salvation1 or of eternal wrath1 misery1 and woe4 ,what more would you have or desire than that ,he so kindly promises to be yours with every blessing1 and to protect and help you in all need8 ,but1 alas6 here is the failure1 that the world believes nothing of this1 nor regards it as ,god's ,word1 because it sees that those who trust in ,god and not in ,mammon suffer care and want1 and the devil opposes and resists them1 that they have neither money1 favor1 nor honor1 and1 besides1 can scarcely support life2 while1 on the other hand1 those who serve ,mammon have power1 favor1 honor1 possessions1 and every comfort in the eyes of the world4 ,for this reason1 these words must be grasped as being directed against such appearances2 and we must consider that they do not lie or deceive1 but must come true4 ,reflect for yourself or make inquiry and tell me3 ,those who have employed all their care and diligence to accumulate great possessions and wealth1 what have they finally attained8 ,you will find that they have wasted their toil and labor1 or even though they have amassed great treasures1 they have been dispersed and scattered1 so that the themselves have never found happiness in their wealth1 and afterwards never reached the third generation4 ,instances of this you will find a plenty in all histories1 also in the memory of aged and experienced people4 ,only observe and ponder them4 ,saul was a great king1 chosen of ,god and a godly man2 but when he was established on his throne1 and let his heart decline from ,god1 and put his trust in his crown and power1 he had to perish with all that he had1 so that none even of his children remained4 ,david1 on the other hand1 was a poor1 despised man1 hunted down and chased1 so that he nowhere felt secure of his life2 yet he had to remain in spite of ,saul1 and become king4 ,for these words had to abide and come true1 since ,god cannot lie or deceive4 ,only let not the devil and the world deceive you with their show1 which indeed remains for a time1 but finally is nothing4 ,let us1 then1 learn well the ,first ,commandment1 that we may see how ,god will tolerate no presumption nor any trust in any other object1 and how ,he requires nothing higher of us than confidence from the heart for everything good1 so that we may proceed right and straightforward and use all the blessings which ,god gives no farther than as a shoemaker uses his needle1 awl1 and thread for work1 and then lays them aside1 or as a traveler uses an inn1 and food1 and his bed only for temporal necessity1 each one in his station1 according to ,god's order1 and without allowing any of these things to be our food or idol4 ,let this suffice with respect to the ,first ,commandment1 which we have had to explain at length1 since it is of chief importance1 because1 as before said1 where the heart is rightly disposed toward ,god and this commandment is observed1 all the others follow4 ,the ,second ,commandment4 ,thou shalt not take the name of the ,lord1 thy ,god1 in vain4 ,as the ,first ,commandment has instructed the heart and taught the basis of faith1 so this commandment leads us forth and directs the mouth and tongue to ,god4 ,for the first objects that spring from the heart and manifest themselves are words4 ,now1 as ,i have taught above how to answer the question1 what it is to have a god1 so you must learn to comprehend simply the meaning of this and all the commandments1 and to apply it to yourself4 ,if1 then1 it be asked3 ,how do you understand the ,second ,commandment1 or what is meant by taking in vain1 or misusing ,god's name8 answer briefly thus3 ,it is misusing ,god's name when we call upon the ,lord ,god no matter in what way1 for purposes of falsehood or wrong of any kind4 ,therefore this commandment enjoins this much1 that ,god's name must not be appealed to falsely1 or taken upon the lips while the heart knows well enough1 or should know1 differently2 as among those who take oaths in court1 where one side lies against the other4 ,for ,god's name cannot be misused worse than for the support of falsehood and deceit4 ,let#dthis remain the exact ,german and simplest meaning of this commandment4 ,from this every one can readily infer when and in how many ways ,god's name is misused1 although it is impossible to enumerate all its misuses4 ,yet1 to tell it in a few words1 all misuse of the divine name occurs1 first1 in worldly business and in matters which concern money1 possessions1 honor1 whether it be publicly in court1 in the market1 or wherever else men make false oaths in ,god's name1 or pledge their souls in any matter4 ,and this is especially prevalent in marriage affairs where two go and secretly betroth themselves to one another1 and afterward abjure their plighted troth4 ,but4 the greatest abuse occurs in spiritual matters1 which pertain to the conscience1 when false preachers rise up and offer their ,lying vanities as ,god's ,word4 ,behold1 all this is decking one's self out with ,god's name1 or making a pretty show1 or claiming to be right1 whether it occur in gross1 worldly business or in sublime1 subtle matters of faith and doctrine4 ,and among liars belong also blasphemers1 not alone the very gross1 well known to every one1 who disgrace ,god's name without fear 7these are not for us1 but for the hangman to discipline72 but also those who publicly traduce the truth and ,god's ,word and consign it to the devil4 ,of this there is no need now to speak further4 ,here1 then1 let us learn and take to heart the great importance of this commandment1 that with all diligence we may guard against and dread every misuse of the holy name1 as the greatest sin that can be outwardly committed4 ,for to lie and deceive is in itself a great sin1 but is greatly aggravated when we attempt to justify it1 and seek to confirm it by invoking the name of ,god and using it as a cloak for shame1 so that from a single lie a double lie1 nay1 manifold lies1 result4 ,for this reason1 too1 ,god has added a solemn threat to this commandment1 to wit3 ,for the ,lord will not hold him guiltless that taketh ,his name in van4 ,that is3 ,it shall not be condoned to any one nor pass unpunished4 ,for as little as ,he will leave it unavenged if any one turn his heart from ,him1 as little will ,he suffer ,his name to be employed for dressing up a lie4 ,now alas6 it is a common calamity in all the word 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 ,god4 ,for by nature we all have within us this beautiful virtue1 to wit1 that whoever has committed a wrong would like to cover up and adorn his disgrace1 so that no one may see it or know it2 and no one is so bold as to boast to all the world of the wickedness he has perpetrated1 all wish to act by stealth and without any one being aware of what thy do4 ,then1 if any one be arraigned1 the name of ,god is dragged into the affair and must make the villainy look like godliness1 and the shame like honor4 ,this is the common course of the world1 which1 like a great deluge1 has flooded all lands4 ,hence we have also as our reward what we seek and deserve3 pestilences wars1 famines1 conflagrations1 floods1 wayward wives1 children1 servants1 and all sorts of defilement4 ,whence else should so much misery come8 ,it is still a great mercy that the earth bears and supports us4 ,therefore1 above all things1 our young people should have this commandment earnestly enforced upon them1 and they should be trained to hold this and the ,first ,commandment in high regard2 and whenever they transgress1 we must at once be after them with the rod and hold the commandment before them1 and constantly inculcate it1 so as to bring them up not only with punishment1 but also in the reverence and fear of ,god4 ,thus you now understand what4 it is to take ,god's name in vain1 that is 7to recapitulate briefly71 either simply for purposes of falsehood1 and to allege ,god's name for something that is not so1 or to curse1 swear1 conjure1 and1 in short1 to practice whatever wickedness one may4 ,besides this you must also know how to use the name of ,god aright4 ,for when saying3 ,thou shalt not take the name of the ,lord thy ,god1 in vain1 ,he gives us to understand at the same time that it is to be used properly4 ,for it has been revealed and given to us for the very purpose that it may be of constant use and profit4 ,hence it is a natural inference1 since using the holy name for falsehood or wickedness is here forbidden1 that we are1 on the other hand1 commanded to employ it for truth and for all good1 as when one swears truly where there is need and it is demanded4 ,so also when there is right teaching1 and when the name is invoked in trouble or praised and thanked in prosperity etc42 all of which is comprehended summarily and commanded in the passage ,ps4 #ej1 #ae3 ,call upon ,me in the days of trouble2 ,i will deliver thee1 and thou shalt glorify ,me4 ,for all this is bringing 't into the service of truth1 and using it in a blessed way1 and thus ,his name is hallowed1 as we pray in the ,lord's ,prayer4 ,thus you have the sum of the entire commandment explained4 ,and with this understanding the question with which many teachers have troubled themselves has been easily solved1 to wit1 why swearing is prohibited in the ,gospel1 and yet ,christ1 ,st4 ,paul1 and other saints often swore4 ,the explanation is briefly this3 ,we are not to swear in support of evil1 that is1 of falsehood1 and where there is no need or use2 but for the support of good and the advantage of our neighbor we should swear4 ,for it is a truly good work1 by which ,god is praised1 truth and right are established1 falsehood is refuted1 peace is made among men1 obedience is rendered1 and quarrels are settled4 ,for in this way ,god ,himself interposes and separates between right and wrong1 good and evil4 ,if one part swears falsely1 he has his sentence that he shall not escape punishment1 ad though it be deferred a long time1 he shall not succeed2 that all that he may gain thereby will slip out of his hands1 and he will never enjoy it2 as ,i have seen in the case of many who perjured themselves in their marriage-vows1 that they have never had a happy hour or a healthful day1 and thus perished miserably in body1 soul1 and possessions4 ,therefore ,i advise and exhort as before that by means of warning and threatening1 restraint and punishment1 the children be trained betimes to shun falsehood1 and especially to avoid the use of ,god's name in its support4 ,for where they are allowed to do as they please1 no good will result1 as is even now evident that the world is worse than it has ever been and that there is no government1 no obedience1 no fidelity1 no faith1 but only daring1 unbridled men1 whom no teaching or reproof helps2 all of which is ,god's wrath and punishment for such wanton contempt of this commandment4 ,on the other hand1 they should be constantly urged and incited to honor ,god's name1 and to have it always upon their lips in everything that may happen to them or come to their notice3 ,for that is the true honor of ,his ,name1 to look to it and implore it for all consolation1 so that 7as we have heard above7 first the heart by faith gives ,god the honor due ,him1 and afterwards the lips by confession4 ,this is also a blessed and useful habit and very effectual against the devil1 who is ever about us1 and lies in wait to bring us into sin and shame1 calamity and trouble1 but who is very loath to hear ,god's name1 and cannot remain long where it is uttered and called upon from the heart4 ,and1 indeed1 many a terrible and shocking calamity would befall us if1 by our calling upon ,his name1 ,god did not preserve us4 ,i have myself tried it1 and learned by experience that often sudden great calamity was immediately averted and removed during such invocation4 ,to vex the devil1 ,i say1 we should always have this holy name in our mouth1 so that he may not be able to injure us as he wishes4 ,for this end it is also of service that we form the habit of daily commending ourselves to ,god1 with soul and body1 wife1 children1 servants1 and all that we have1 against every need that may occur2 whence also the blessing and thanksgiving at meals1 and other prayers1 morning and evening1 have originated and remain in use4 ,likewise the practices of children to cross themselves when anything monstrous or terrible is seen or heard1 and to exclaim3 ,lord ,god1 protect us6 ,help1 dear ,lord ,jesus6 etc4 ,thus1 too1 if any one meets with unexpected good fortune1 however trivial1 that he say3 ,god be praised and thanked2 this ,god has bestowed on me6 etc41 as formerly the children were accustomed to fast and pray to ,st4 ,nicholas and other saints4 ,this would be more pleasing and acceptable to ,god than all monasticism and ,carthusian sanctity4 ,behold1 thus we might train our youth in a childlike way and playfully in the fear and honor of ,god1 so that the ,first and ,second ,commandments might be well observed and in constant practice4 ,then some good might take root1 spring up and bear fruit1 and men grow up whom an entire land might relish and enjoy4 ,moreover1 this would be the true way to bring ,up children well as long as they can become trained with kindness and delight4 ,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 back4 ,but this manner of training so spreads its roots in the heart that they fear ,god more than rods and clubs4 ,this ,i say with such simplicity for the sake of the young1 that it may penetrate their minds4 ,for since we are preaching to children1 we must also prattle with them4 ,thus we have prevented the abuse and have taught the right use of the divine name1 which should consist not only in words1 but also in practices and life1 so that we may know that ,god is well pleased with this and will as richly reward it as ,he will terribly punish the abuse4 ,the ,third ,commandment4 ,thou shalt sanctify the holy day4 ,remember the ,sabbath day to keep it holy4 ,the word holy day 7,feiertag7 is rendered from the ,hebrew word ,sabbath which properly signifies to rest1 that is1 to abstain from labor4 ,hence we are accustomed to say1 ,feierbend machen that is1 to cease working1 or heiligen ,abend geben sanctify the ,sabbath4 ,now1 in the ,old ,testament1 ,god separated the seventh day1 and appointed it for rest1 and commanded that it should be regarded as holy above all others4 ,as regards this external observance1 this commandment was given to the ,jews alone1 that they should abstain from toilsome work1 and rest1 so that both man and beast might recuperate1 and not be weakened by unremitting labor4 ,although they afterwards restricted this too closely1 and grossly abused it1 so that they traduced and could not endure in ,christ those works which they themselves were accustomed to do on that day1 as we read in the ,gospel just as though the commandment were fulfilled by doing no external manual work whatever1 which1 however1 was not the meaning1 but1 as we shall hear1 that they sanctify the holy day or day of rest4 ,this commandment1 therefore1 according to its gross sense1 does not concern us ,christians2 for it is altogether an external matter1 like other ordinances of the ,old ,testament1 which were attached to particular customs1 persons1 times1 and places1 and now have been made free through ,christ4 ,but to grasp a ,christian meaning for the simple as to what ,god requires in this commandment1 note that we keep holy days not for the sake of intelligent and learned ,christians 7for they have no need of it holy days71 but first of all for bodily causes and necessities1 which nature teaches and requires2 for the common people1 man-servants and maid-servants1 who have been attending to their work and trade the whole week1 that for a day they may retire in order to rest and be refreshed4 ,secondly1 and most especially1 that on such day of rest 7since we can get no other opportunity7 freedom and time be taken to attend divine service1 so that we come together to hear and treat of ,god's and then to praise ,god1 to sing and pray4 ,however1 this1 ,i say1 is not so restricted to any time1 as with the ,jews1 that it must be just on this or that day2 for in itself no one day is better than another2 but this should indeed be done daily2 however1 since the masses cannot give such attendance1 there must be at least one day in the week set apart4 ,but since from of old ,sunday the ,lord's ,day has been appointed for this purpose1 we also should continue the same1 in order that everything be done in harmonious order1 and no one create disorder by unnecessary innovation4 ,therefore this is the simple meaning of the commandment3 since holidays are observed anyhow1 such observance should be devoted to hearing ,god's ,word1 so that the special function of this day should be the ministry of the ,word for the young and the mass of poor people1 yet that the resting be not so strictly interpreted as to forbid any other incidental work that cannot be avoided4 ,accordingly1 when asked1 ,what is meant by the commandment3 ,thou shalt sanctify the holy day8 answer3 ,to sanctify the holy day is the same as to keep it holy4 ,but what is meant by keeping it holy8 ,nothing else than to be occupied in holy words1 works1 and life4 ,for the day needs no sanctification for itself2 for in itself it has been created holy from the beginning of the creation it was sanctified by its ,creator4 ,but ,god desires it to be holy to you4 ,therefore it becomes holy or unholy on your account1 according as you are occupied on the same with things that are holy or unholy4 ,how1 then1 does such sanctification take place8 ,not in this manner1 that with folded hands we sit behind the stove and do no rough external work1 or deck ourselves with a wreath and put on our best clothes1 but 7as has been said7 that we occupy ourselves with ,god's ,word1 and exercise ourselves therein4 ,and1 indeed1 we ,christians ought always to keep such a holy day1 and be occupied with nothing but holy things1 i4e41 daily be engaged upon ,god's ,word1 and carry it in our hearts and upon our lips4 ,but 7as has been said7 since we do not at all times have leisure1 we must devote several hours a week for the sake of the young1 or at least a day for the sake of the entire multitude1 to being concerned about this alone1 and especially urge the ,ten ,commandments1 the ,creed1 and the ,lord's ,prayer1 and thus direct our whole life and being according to ,god's ,word4 ,at whatever time1 then1 this is being observed and practiced1 there a true holy day is being kept2 otherwise it shall not be called a ,christians' holy day4 ,for1 indeed1 non-,christians can also cease from work and be idle1 just as the entire swarm of our ecclesiastics1 who stand daily in the churches1 singing1 and ringing bells but keeping no holy day holy1 because they neither preach nor practices ,god's ,word1 but teach and live contrary to it4 ,for the ,word of ,god is the sanctuary above all sanctuaries1 yea1 the only one which we ,christians know and have4 ,for though we had the bones of all the saints or all holy and consecrated garments upon a heap1 still that would help us nothing2 for all that is a dead thing which can sanctify nobody4 ,but ,god's ,word is the treasure which sanctifies everything1 and by which even all the saints themselves were sanctified4 ,at whatever hour then1 ,god's ,word is taught1 preached1 heard1 read or meditated upon1 there the person1 day1 and work are sanctified thereby1 not because of the external work1 but because of the ,word which makes saints of us all4 ,therefore ,i constantly say that all our life and work must be ordered according to ,god's ,word1 if it is to be ,god-pleasing or holy4 ,where this is done1 this commandment is in force and being fulfilled4 ,on the contrary1 any observance or work that is practiced without ,god's ,word is unholy before ,god1 no matter how brilliantly it may shine6 even though it be covered with relics1 such as the fictitious spiritual orders which know nothing of ,god's ,word and seek holiness in their own works4 ,note1 therefore1 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 exercise4 ,for other works and occupations are not properly called holy exercises1 unless the man himself be first holy4 ,but here a work is to be done by which man is himself made holy1 which is done 7as we have heard 7 alone through ,god's ,word4 ,for this1 then1 fixed places1 times1 persons1 and the entire external order of worship have been created and appointed1 so that it may be publicly in operation4 ,since1 therefore1 so much depends upon ,god's ,word that without it no holy day can be sanctified1 we must know that ,god insists upon a strict observance of this commandment1 and will punish all who despise ,his ,word and are not willing to hear and learn it1 especially at the time appointed for the purpose4 ,therefore not only those sin against this commandment who grossly misuse and desecrate the holy day1 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 swine2 but also that other crowd1 who listen to ,god's ,word as to any other trifle1 and only from custom come to preaching1 and go away again1 and at the end of the year know as little of it as at the beginning4 ,for hitherto the opinion prevailed that you had properly hallowed ,sunday when you had heard a mass or the ,gospel read2 but no one cared for ,god's ,word1 as also no one taught it4 ,now1 while we have ,god's ,word we nevertheless do not correct the abuse2 we suffer ourselves to be preached to and admonished1 but we listen without seriousness and care4 ,know1 therefore1 that you must be concerned not only about hearing1 but also about learning and retaining it in memory1 and do not think that it is optional with you or of no great importance1 but that it is ,god's commandment1 who will require of you how you have heard1 learned1 and honored ,his ,word4 ,likewise those fastidious spirits are to be reproved who1 when they have heard a sermon or two1 find it tedious and dull1 thinking that they know all that well enough1 and need no more instruction4 ,for just that is the sin which has been hitherto reckoned among mortal sins1 and is called achedia1 i4e41 torpor or satiety1 a malignant1 dangerous plague with which the devil bewitches and deceives the hearts of many1 that he may surprise us and secretly withdraw ,god's ,word from us4 ,for let me tell you this1 even though you know it perfectly and be already master in all things1 still you are daily in the dominion of the devil1 who ceases neither day nor night to steal unawares upon you1 to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments4 ,therefore you must always have ,god's ,word in your heart1 upon your lips1 and in your ears4 ,but where the heart is idle1 and the ,word does not sound1 he breaks in and has done the damage before we are aware4 ,on the other hand1 such is the efficacy of the ,word1 whenever it is seriously contemplated heard1 and used1 that it is bound never to be without fruit1 but always awakens new understanding1 pleasure1 and devoutness1 and produces a pure heart and pure thoughts4 ,for these words are not inoperative or dead1 but creative1 living words4 ,and even though no other interest or necessity impel us1 yet this ought to urge every one thereunto1 because thereby the devil is put to flight and driven away1 and1 besides1 this commandment is fulfilled1 and this exercise in the ,word is more pleasing to ,god than any work of hypocrisy1 however brilliant4 ,the ,fourth ,commandment4 ,thus far we have learned the first three commandments1 which relate to ,god4 ,first that with our whole heart we trust in ,him1 and fear and love ,him throughout all our life4 ,secondly1 that we do not misuse ,his holy name in the support of falsehood or any bad work1 but employ it to the praise of ,god and the profit and salvation of our neighbor and ourselves4 ,thirdly1 that on holidays and when at rest we diligently treat and urge ,god's ,word1 so that all our actions and our entire life be ordered according to it4 ,now follow the other seven1 which relate to our neighbor among which the first and greatest is3 ,thou shalt honor thy father and thy mother4 ,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 parents1 but to honor them4 ,for with respect to brothers1 sisters1 and our neighbors in general ,he commands nothing higher than that we love them1 so that ,he separates and distinguishes father and mother above all other persons upon earth1 and places them at ,his side4 ,for it is a far higher thing to honor than to love one1 inasmuch as it comprehends not only love1 but also modesty1 humility1 and deference as to a majesty there hidden1 and requires not only that they be addressed kindly and with reverence1 but1 most of all that both in heart and with the body we so act as to show that we esteem them very highly1 and that1 next to ,god1 we regard them as the very highest4 ,for one whom we are to honor from the heart we must truly regard as high and great4 ,we must1 therefore impress it upon the young that they should regard their parents as in ,god's stead1 and remember that however lowly1 poor1 frail1 and queer they may be1 nevertheless they are father and mother given them by ,god4 ,they are not to be deprived of their honor because of their conduct or their failings4 ,therefore we are not to regard their persons1 how they may be1 but the will of ,god who has thus created and ordained4 ,in other respects we are1 indeed1 all alike in the eyes of ,god2 but among us there must necessarily be such inequality and ordered difference1 and therefore ,god commands it to be observed1 that you obey me as your father1 and that ,i have the supremacy4 ,learn1 therefore1 first1 what is the honor towards parents required by this commandment to wit1 that they be held in distinction and esteem above all things1 as the most precious treasure on earth4 ,furthermore1 that also in our words we observe modesty toward them1 do not accost them roughly1 haughtily1 and defiantly1 but yield to them and be silent even though they go too far4 ,thirdly1 that we show them such honor also by works1 that is1 with our body and possessions1 that we serve them1 help them1 and provide for them when they are old1 sick1 infirm1 or poor1 and all that not only gladly1 but with humility and reverence1 as doing it before ,god4 ,for he who knows how to regard them in his heart will not allow them to suffer want or hunger1 but will place them above him and at his side1 and will share with them whatever he has and possesses4 ,secondly1 notice how great1 good1 and holy a work is here assigned children1 which is alas6 utterly neglected and disregarded1 and no one perceives that ,god has commanded it or that it is a holy1 divine ,word and doctrine4 ,for if it had been regarded as such1 every one could have inferred that they must be holy men who live according to these words4 ,thus there would have been no need of inventing monasticism nor spiritual orders1 but every child would have abided by this commandment1 and could have directed his conscience to ,god and said3 ,if ,i am to do good and holy works1 ,i know of none better than to render all honor and obedience to my parents1 because ,god has ,himself commanded it4 ,for what ,god commands must be much and far nobler than everything that we may devise ourselves1 and since there is no higher or better teacher to be found than ,god1 there can be no better doctrine1 indeed1 than ,he gives forth4 ,now1 ,he teaches fully what we should do if we wish to perform truly good works1 and by commanding them1 ,he shows that they please ,him4 ,if1 then1 it is ,god who commands this1 and who knows not how to appoint anything better1 ,i will never improve upon it4 ,behold1 in this manner we would have had a godly child properly taught1 reared in true blessedness1 and kept at home in obedience to his parents and in their service1 so that men should have had blessing and joy from the spectacle4 ,however1 ,god's commandment was not permitted to be thus with such care and diligence commended1 but had to be neglected and trampled under foot1 so that a child could not lay it to heart1 and meanwhile gaped like a panting wolf at the devices which we set up1 without once consulting or giving reverence to ,god4 ,let us1 therefore1 learn at last1 for ,god's sake1 that1 placing all other things out of sight1 our youths look first to this commandment1 if they wish to serve ,god with truly good works1 that they do what is pleasing to their fathers and mothers1 or to those to whom they may be subject in their stead4 ,for every child that knows and does this has1 in the first place1 this great consolation in his heart that he can joyfully say and boast 7in spite of and against all who are occupied with works of their own choice73 ,behold1 this work is well pleasing to my ,god in heaven that ,i know for certain4 ,let them all come together with their many great1 distressing1 and difficult works and make their boast1 we will see whether they can show one that is greater and nobler than obedience to father and mother1 to whom ,god has appointed and commanded obedience next to ,his own majesty2 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 parents2 yet so that it1 too1 is subordinated to obedience toward ,god and is not opposed to the preceding commandments4 ,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 ,him4 ,only see that1 although it be regarded as the most humble and despised you esteem it great and precious1 not on account of our worthiness1 but because it is comprehended in1 and controlled by1 the jewel and sanctuary1 namely1 the ,word and commandment of ,god4 ,oh1 what a high price would all2 ,carthusians1 monks1 and nuns pay1 if in all their religious doings they could bring into ,god's presence a single work done by virtue of ,his commandment1 and be able before ,his face to say with joyful heart3 ,now ,i know that this work is well pleasing to ,thee4 ,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 commandment1 and shall have to confess that with their whole life they are not worthy to give it a drink of water8 ,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 device1 and1 in addition1 have scorn and loss for their reward4 ,should not the heart1 then1 leap and melt for joy when going to work and doing what is commanded1 saying3 ,lo1 this is better than all holiness of the ,carthusians1 even though they kill themselves fasting and praying upon their knees without ceasing8 ,for here you have a sure text and a divine testimony that ,he has enjoined this1 but concerning the other ,he did not command a word4 ,but this is the plight and miserable blindness of the world that no one believes these things2 to such an extent the devil has deceived us with false holiness and the glamour of our own works4 ,therefore ,i would be very glad 7,i say it again7 if men would open their eyes and ears and take this to heart1 lest some time we may again be led astray from the pure ,word of ,god to the lying vanities of the devil4 ,then1 too1 all would be well2 for parents would have more joy1 love1 friendship1 and concord in their houses2 thus the children could captivate their parents' hearts4 ,on the other hand1 when they are obstinate1 and will not do what they ought until a rod is laid upon their back1 they anger both ,god and their parents1 whereby they deprive themselves of this treasure and joy of conscience and lay up for themselves only misfortune4 ,therefore1 as every one complains1 the course of the world now is such that both young and old are altogether dissolute and beyond control1 have no reverence nor sense of honor1 do nothing except as they are driven to it by blows1 and perpetrate what wrong and detraction they can behind each other's back2 therefore ,god also punishes them1 that they sink into all kinds of filth and misery4 ,as a rule1 the parents1 too1 are themselves stupid and ignorant2 one fool trains teaches another1 and as they have lived1 so live their children after them4 ,this1 now1 ,i say should be the first and most important consideration to urge us to the observance of this commandment2 on which account1 even if we had no father and mother we ought to wish that ,god would set up wood and stone before ,us1 whom we might call father and mother4 ,how much more1 since ,he has given us living parents1 should we rejoice to show them honor and obedience1 because we know it is so highly pleasing to the ,divine ,majesty and to all angels1 and vexes all devils1 and is1 besides1 the highest work which we can do1 after the sublime divine worship comprehended in the previous commandments1 so that giving of alms and every other good work toward our neighbor are not equal to this4 ,for ,god has assigned this estate the highest place1 yea1 has set it up in ,his own stead1 upon earth4 ,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 pleasure4 ,besides this1 it is our duty before the world to be grateful for benefits and every good which we have of our parents4 ,but here again the devil rules in the world1 so that the children forget their parents1 as we all forget ,god1 and no one considers how ,god nourishes1 protects1 and defends us1 and bestows so much good on body and soul2 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 memory4 ,just so we do also with our parents1 and there is no child that understands and considers this what the parents have endured while nourishing and fostering him1 except the ,holy ,ghost grant him this grace4 ,god knows very well this perverseness of the world2 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 life1 moreover1 that he has been fed and reared when otherwise he would have perished a hundred times in his own filth4 ,therefore it is a true and good saying of old and wise men3 ,deo1 parentibus et magistris non potest satis gratiae rependi1 that is1 ,to ,god1 to parents1 and to teachers we can never render sufficient gratitude and compensation4 ,he that regards and considers this will indeed without compulsion do all honor to his parents1 and bear them up on his hands as those through whom ,god has done him all good4 ,over and above all this1 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 says3 ,that thou mayest live long upon the land which the ,lord1 thy ,god1 giveth thee4 ,here you can see yourself how much ,god is in earnest in respect to this commandment1 inasmuch as ,he not only declares that it is well pleasing to ,him1 and that ,he has joy and delight therein2 but also that it shall be for our prosperity and promote our highest good2 so that we may have a pleasant and agreeable life1 furnished with every good thing4 ,therefore also ,st4 ,paul greatly emphasizes the same and rejoices in it when he says1 ,eph4 #f1 #b4 #c3 ,this is the first commandment with promise3 ,that it may be well with thee1 and thou mayest live long on the earth4 ,for although the rest also have their promises contained in them1 yet in none is it so plainly and explicitly stated4 ,here1 then1 you have the fruit and the reward1 that whoever observes this commandment shall have happy days1 fortune1 and prosperity2 and on the other hand1 the punishment1 that whoever is disobedient shall the sooner perish1 and never enjoy life4 ,for to have long life in the sense of the ,scriptures is not only to become old1 but to have everything which belongs to long life1 such as health1 wife1 and children1 livelihood1 peace1 good government1 etc41 without which this life can neither be enjoyed in cheerfulness nor long endure4 ,if1 therefore1 you will not obey father and mother and submit to their discipline1 then obey the hangman2 if you will not obey him1 then submit to the skeleton-man1 i4e41 death death the all-subduer1 the teacher of wicked children4 ,for on this ,god insists peremptorily3 ,either if you obey ,him rendering love and service1 ,he will reward you abundantly with all good1 or if you offend ,him1 ,he will send upon you both death and the hangman4 ,whence come so many knaves that must daily be hanged1 beheaded1 broken upon the wheel1 but from disobedience to parents1 because they will not submit to discipline in kindness1 so that1 by the punishment of ,god1 they bring it about that we behold their misfortune and grief8 ,for it seldom happens that such perverse people die a natural or timely death4 ,but the godly and obedient have this blessing1 that they live long in pleasant quietness and see their children's children 7as said above7 to the third and fourth generation4 ,thus experience also teaches1 that where there are honorable1 old families who fare well and have many children1 they owe their origin to the fact1 to be sure1 that some of them were brought up well and were regardful of their parents4 ,on the other hand1 it is written of the wicked1 ,ps4 #aji1ac3 ,let his posterity be cut off2 and in the generation following let their name be blotted out4 ,therefore heed well how great a thing in ,god's sight obedience is since ,he so highly esteems it1 is so highly pleased with it1 and rewards it so richly1 and besides enforces punishment so rigorously on those who act contrariwise4 ,all this ,i say that it may be well impressed upon the young4 ,for no one believes how necessary this commandment is1 although it has not been esteemed and taught hitherto under the papacy4 ,these are simple and easy words1 and everybody thinks he knew them a fore2 therefore men pass them lightly by1 are gaping after other matters1 and do not see and believe that ,god is so greatly offended if they be disregarded1 nor that one does a work so well pleasing and precious if he follows them4 ,in this commandment belongs a further statement regarding all kinds of obedience to persons in authority who have to command and to govern4 ,for all authority flows and is propagated from the authority of parents4 ,for where a father is unable alone to educate his rebellious and irritable child1 he employs a schoolmaster to instruct him2 if he be too weak1 he enlists the aid of his friends and neighbors2 if he departs this life1 he delegates and confers his authority and government upon others who are appointed for the purpose4 ,likewise1 he must have domestics1 man-servants and maid-servants1 under himself for the management of the household1 so that all whom we call masters are in the place of parents and must derive their power and authority to govern from them4 ,hence also they are all called fathers in the ,scriptures1 as those who in their government perform the functions of a father1 and should have a paternal heart toward their subordinates4 ,as also from antiquity the ,romans and other nations called the masters and mistresses of the household patres- et matresfamiliae that is1 housefathers and housemothers4 ,so also they called their national rulers and overlords patres patriae1 that is fathers of the entire country1 for a great shame to us who would be ,christians that we do not likewise call them so1 or1 at least do not esteem and honor them as such4 ,now1 what a child owes to father and mother1 the same owe all who are embraced in the household4 ,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 mothers1 and to do everything which they know is expected of them1 not from compulsion and with reluctance1 but with pleasure and joy for the cause just mentioned1 namely that it is ,god's command and is pleasing to ,him above all other works4 ,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 works2 a matter which has hitherto been neglected and despised1 when1 instead1 everybody ran in the devil's name1 into convents or to pilgrimages and indulgences1 with loss of time and money and with an evil conscience4 ,if this truth1 then1 could be impressed upon the poor people1 a servant-girl would leap and praise and thank ,god2 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 obtained4 ,is it not an excellent boast to know and say that1 if you perform your daily domestic task1 this is better than all the sanctity and ascetic life of monks8 ,and you have the promise1 in addition1 that you shall prosper in all good and fare well4 ,how can you lead a more blessed or holier life as far as your works are concerned8 ,for in the sight of ,god faith is what really renders a person holy1 and alone serves ,him1 but the works are for the service of man4 ,there you have everything good1 protection and defense in the ,lord1 a joyful conscience and a gracious ,god besides1 who will reward you a hundredfold1 so that you are even a nobleman if you be only pious and obedient4 ,but if not1 you have1 in the first place1 nothing but the wrath and displeasure of ,god1 no peace of heart1 and afterwards all manner of plagues and misfortunes4 ,whoever will not be influenced by this and inclined to godliness we hand over to the hangman and to the skeleton-man4 ,therefore let every one who allows himself to be advised remember that ,god is not making sport1 and know that it is ,god who speaks with you and demands obedience4 ,if you obey ,him1 you are ,his dear child2 but if you despise to do it1 then take shame1 misery1 and grief for your reward4 ,the same also is to be said of obedience to civil government1 which 7as we have said7 is all embraced in the estate of fatherhood and extends farthest of all relations4 ,for here the father is not one of a single family1 but of as many people as he has tenants1 citizens1 or subjects4 ,for through them1 as through our parents1 ,god gives to us food1 house and home1 protection and security4 ,therefore since they bear such name and title with all honor as their highest dignity1 it is our duty to honor them and to esteem them great as the dearest treasure and the most precious jewel upon earth4 ,he1 now1 who is obedient here1 is willing and ready to serve1 and cheerfully does all that pertains to honor1 knows that he is pleasing ,god and that he will receive joy and happiness for his reward4 ,if he will not do it in love1 but despises and resists authority or rebels1 let him also know1 on the other hand1 that he shall have no favor nor blessing1 and where he thinks to gain a florin thereby1 he will elsewhere lose ten times as much1 or become a victim to the hangman1 perish by war1 pestilence1 and famine1 or experience no good in his children1 and be obliged to suffer injury1 injustice1 and violence at the hands of his servants1 neighbors1 or strangers and tyrants2 so that what we seek and deserve is paid back and comes home to us4 ,if we would ever suffer ourselves to be persuaded that such works are pleasing to ,god and have so rich a reward1 we would be established in altogether abundant possessions and have what our heart desires4 ,but because the word and command of ,god are so lightly esteemed1 as though some babbler had spoken it1 let us see whether you are the man to oppose ,him4 ,how difficult1 do you think1 it will be for ,him to recompense you6 ,therefore you would certainly live much better with the divine favor1 peace1 and happiness than with ,his displeasure and misfortune4 ,why1 think you1 is the world now so full of unfaithfulness1 disgrace1 calamity1 and murder1 but because every one desires to be his own master and free from the emperor1 to care nothing for any one1 and do what pleases him8 ,therefore ,god punishes one knave by another1 so that1 when you defraud and despise your master1 another comes and deals in like manner with you1 yea1 in your household you must suffer ten times more from wife1 children1 or servants4 ,indeed1 we feel our misfortune1 we murmur and complain of unfaithfulness1 violence1 and injustice1 but will not see that we ourselves are knaves who have fully deserved this punishment1 and yet are not thereby reformed4 ,we will have no favor and happiness1 therefore it is but fair that we have nothing but misfortune without mercy4 ,there must still be somewhere upon earth some godly people because ,god continues to grant us so much good6 ,on our own account we should not have a farthing in the house nor a straw in the field4 ,all this ,i have been obliged to urge with so many words1 in hope that some one may take it to heart1 that we may be relieved of the blindness and misery in which we are steeped so deeply1 and may truly understand the ,word and will of ,god1 and earnestly accept it4 ,for thence we would learn how we could have joy1 happiness1 and salvation enough1 both temporal and eternal4 ,thus we have two kinds of fathers presented in this commandment1 fathers in blood and fathers in office1 or those to whom belongs the care of the family1 and those to whom belongs the care of the country4 ,besides these there are yet spiritual fathers2 not like those in the ,papacy1 who have indeed had themselves called thus1 but have performed no function of the paternal office4 ,for those only are called spiritual fathers who govern and guide us by the ,word of ,god2 as ,st4 ,paul boasts his fatherhood #a ,cor4 #d1 #ae1 where he says3 ,in ,christ ,jesus ,i hove begotten you through the ,gospel4 ,now1 since they are fathers they are entitled to their honor1 even above all others4 ,but here it is bestowed least2 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 and1 in short1 they must be 7as says ,st4 ,paul #a ,cor4 #d1 #ac7 as the filth of the world and everybody's refuse and footrag4 ,yet there is need that this also be urged upon the populace1 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 souls1 that they deal well with them and provide for them4 ,for that1 ,god is willing to add to you sufficient blessing and will not let you come to want4 ,but in this matter every one refuses and resists1 and all are afraid that they will perish from bodily want1 and cannot now support one respectable preacher1 where formerly they filled ten fat paunches4 ,in this we also deserve that ,god deprive us of ,his ,word and blessing1 and again allow preachers of lies to arise to lead us to the devil1 and1 in addition1 to drain our sweat and blood4 ,but those who keep in sight ,god's will and commandment have the promise that everything which they bestow upon temporal and spiritual fathers1 and whatever they do to honor them1 shall be richly recompensed to them1 so that they shall have1 not bread1 clothing1 and money for a year or two1 but long life1 support1 and peace1 and shall be eternally rich and blessed4 ,therefore only do what is your duty1 and let ,god take care how ,he is to support you and provide for you sufficiently4 ,since ,he has promised it1 and has never yet lied1 ,he will not be found lying to you4 ,this ought indeed to encourage us1 and give us hearts that would melt in pleasure and love toward those to whom we owe honor1 so that we would raise our hands and joyfully thank ,god who has given us such promises1 for which we ought to run to the ends of the world to the remotest parts of ,india4 ,for although the whole world should combine1 it could not add an hour to our life or give us a single grain from the earth4 ,but ,god wishes to give you all exceeding abundantly according to your heart's desire4 ,he who despises and casts this to the winds is not worthy ever to hear a word of ,god4 ,this has now been stated more than enough for all who belong under this commandment4 ,in addition1 it would be well to preach to the parents also1 and such as bear their office1 as to how they should deport themselves toward those who are committed to them for their government4 ,for although this is not expressed in the ,ten ,commandments1 it is nevertheless abundantly enjoined in many places in the ,scriptures4 ,and ,god desires to have it embraced in this commandment when ,he speaks of father and mother4 ,for ,he does not wish to have in this office and government knaves and tyrants2 nor does ,he assign to them this honor1 that is1 power and authority to govern1 that they should have themselves worshiped2 but they should consider that they are under obligations of obedience to ,god2 and that1 first of all1 they should earnestly and faithfully discharge their office1 not only to support and provide for the bodily necessities of their children1 servants1 subjects1 etc41 but1 most of all1 to train them to the honor and praise of ,god4 ,therefore do not think that this is left to your pleasure and arbitrary will1 but that it is a strict command and injunction of ,god1 to whom also you must give account for it4 ,but here again the sad plight arises that no one perceives or heeds this1 and all live on as though ,god gave us children for our pleasure or amusement1 and servants that we should employ them like a cow or ass1 only for work1 or as though we were only to gratify our wantonness with our subjects1 ignoring them1 as though it were no concern of ours what they learn or how they live2 and no one is willing to see that this is the command of the ,supreme ,majesty1 who will most strictly call us to account and punish us for it2 nor that there is so great need to be so seriously concerned about the young4 ,for if we wish to have excellent and apt persons both for civil and ecclesiastical government we must spare no diligence1 time1 or cost in teaching and educating our children1 that they may serve ,god and the world1 and we must not think only how we may amass money and possessions for them4 ,for ,god can indeed without us support and make them rich1 as ,he daily does4 ,but for this purpose ,he has given us children1 and issued this command that we should train and govern them according to ,his will1 else ,he would have no need of father and mother4 ,let every one know therefore1 that it is his duty1 on peril of losing the divine favor1 to bring up his children above all things in the fear and knowledge of ,god1 and if they are talented1 have them learn and study something1 that they may be employed for whatever need there is to have them instructed and trained in a liberal education1 that men may be able to have their aid in government and in whatever is necessary4 ,if that were done1 ,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 citizens1 chaste and domestic wives1 who afterwards would rear godly children and servants4 ,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 piety1 and how you bring upon yourself all sin and wrath1 thus earning hell by your own children1 even though you be otherwise pious and holy4 ,and because this is disregarded1 ,god so fearfully punishes the world that there is no discipline1 government1 or peace1 of which we all complain1 but do not see that it is our fault2 for as we train them1 we have spoiled and disobedient children and subjects4 ,let this be sufficient exhortation2 for to draw this out at length belongs to another time4 ,the ,fifth ,commandment4 ,thou shalt not kill4 ,we have now completed both the spiritual and the temporal government1 that is1 the divine and the paternal authority and obedience4 ,but here now we go forth from our house among our neighbors to learn how we should live with one another1 every one himself toward his neighbor4 ,therefore ,god and government are not included in this commandment nor is the power to kill1 which they have taken away4 ,for ,god has delegated ,his authority to punish evil-doers to the government instead of parents1 who aforetime 7as we read in ,moses7 were required to bring their own children to judgment and sentence them to death4 ,therefore1 what is here forbidden is forbidden to the individual in his relation to any one else1 and not to the government4 ,now this commandment is easy enough and has been often treated1 because we hear it annually in the ,gospel of ,st4 ,matthew1 #e1 #ba ff41 where ,christ ,himself explains and sums it up1 namely1 that we must not kill neither with hand1 heart1 mouth1 signs1 gestures1 help1 nor counsel4 ,therefore it is here forbidden to every one to be angry1 except those 7as we said7 who are in the place of ,god1 that is1 parents and the government4 ,for it is proper for ,god and for every one who is in a divine estate to be angry1 to reprove and punish1 namely1 on account of those very persons who transgress this and the other commandments4 ,but the cause and need of this commandment is that ,god well knows that the world is evil1 and that this life has much unhappiness2 therefore ,he has placed this and the other commandments between the good and the evil4 ,now1 as there are many assaults upon all commandments1 so it happens also in this commandment that we must live among many people who do us harm1 so that we have cause to be hostile to them4 ,as when your neighbor sees that you have a better house and home a larger family and more fertile fields1 greater possessions and fortune from ,god than he1 he is sulky1 envies you1 and speaks no good of you4 ,thus by the devil's incitement you will get many enemies who cannot bear to see you have any good1 either bodily or spiritual4 ,when we see such people1 our hearts1 in turn1 would rage and bleed and take vengeance4 ,then there arise cursing and blows1 from which follow finally misery and murder4 ,here1 now1 ,god like a kind father steps in ahead of ,us1 interposes and wishes to have the quarrel settled1 that no misfortune come of it1 nor one destroy another4 ,and briefly ,he would hereby protect1 set free1 and keep in peace every one against the crime and violence of every one else2 and would have this commandment placed as a wall1 fortress1 and refuge about our neighbor1 that we do him no hurt nor harm in his body4 ,thus this commandment aims at this1 that no one offend his neighbor on account of any evil deed1 even though he have fully deserved it4 ,for where murder is forbidden1 all cause also is forbidden whence murder may originate4 ,for many a one1 although he does not kill1 yet curses and utters a wish1 which would stop a person from running far if it were to strike him in the neck makes imprecations1 which if fulfilled with respect to any one1 he would not live long4 ,now since this inheres in every one by nature and it is a common practice that no one is willing to suffer at the hands of another1 ,god wishes to remove the root and source by which the heart is embittered against our neighbor1 and to accustom us ever to keep in view this commandment1 always to contemplate ourselves in it as in a mirror1 to regard the will of ,god1 and with hearty confidence and invocation of ,his name to commit to ,him the wrong which we suffer4 ,thus we shall suffer our enemies to rage and be angry1 doing what they can1 and we learn to calm our wrath1 and to have a patient1 gentle heart1 especially toward those who give us cause to be angry1 that is1 our enemies4 ,therefore the entire sum of what it means not to kill is to be impressed most explicitly upon the simple-minded4 ,in the first place that we harm no one1 first1 with our hand or by deed4 ,then1 that we do not employ our tongue to instigate or counsel thereto4 ,further1 that we neither use nor assent to any kind of means or methods whereby any one may be injured4 ,and finally1 that the heart be not ill disposed toward any one1 nor from anger and hatred wish him ill1 so that body and soul may be innocent in regard to every one1 but especially those who wish you evil or inflict such upon you4 ,for to do evil to one who wishes and does you good is not human1 but diabolical4 ,secondly1 under this commandment not only he is guilty who does evil to his neighbor1 but he also who can do him good1 prevent1 resist evil1 defend and save him1 so that no bodily harm or hurt happen to him and yet does not do it4 ,if1 therefore1 you send away one that is naked when you could clothe him1 you have caused him to freeze to death2 you see one suffer hunger and do not give him food1 you have caused him to starve4 ,so also1 if you see any one innocently sentenced to death or in like distress1 and do not save him1 although you know ways and means to do so1 you have killed him4 ,and it will not avail you to make the pretext that you did not afford any help1 counsel1 or aid thereto for you have withheld your love from him and deprived him of the benefit whereby his life would have been saved4 ,therefore ,god also rightly calls all those murderers who do not afford counsel and help in distress and danger of body and life1 and will pass a most terrible sentence upon them in the last day1 as ,christ ,himself has announced when ,he shall say1 ,matt4#be1 #db;f43 ,i was an hungered1 and ye gave ,me no meat2 ,i was thirsty1 and ye gave ,me no drink2 ,i was a stranger1 and ye took ,me not in2 naked1 and ye clothed ,me not2 sick and in prison and ye visited ,me not4 ,that is3 ,you would have suffered ,me and ,mine to die of hunger thirst1 and cold1 would have suffered the wild beasts to tear us to pieces1 or left us to rot in prison or perish in distress4 ,what else is that but to reproach them as murderers and bloodhounds8 ,for although you have not actually done all this1 you have nevertheless1 so far as you were concerned1 suffered him to pine and perish in misfortune4 ,it is just as if ,i saw some one navigating and laboring in deep water and struggling against adverse winds or one fallen into fire1 and could extend to him the hand to pull him out and save him1 and yet refused to do it4 ,what else would ,i appear1 even in the eyes of the world1 than as a murderer and a criminal8 ,therefore it is ,god's ultimate purpose that we suffer harm to befall no man1 but show him all good and love2 and1 as we have said it is specially directed toward those who are our enemies4 ,for to do good to our friends is but an ordinary heathen virtue as ,christ says ,matt4 #e1 #df4 ,here we have again the ,word of ,god whereby ,he would encourage and urge us to true noble and sublime works1 as gentleness patience1 and1 in short1 love and kindness to our enemies1 and would ever remind us to reflect upon the ,first ,commandment1 that ,he is our ,god1 that is1 that ,he will help1 assist1 and protect us1 in order that ,he may thus quench the desire of revenge in us4 ,this we ought to practice and inculcate and we would have our hands full doing good works4 ,but this would not be preaching for monks2 it would greatly detract from the religious estate1 and infringe upon the sanctity of ,carthusians1 and would even be regarded as forbidding good works and clearing the convents4 ,for in this wise the ordinary state of ,christians would be considered just as worthy1 and even worthier1 and everybody would see how they mock and delude the world with a false1 hypocritical show of holiness1 because they have given this and other commandments to the winds1 and have esteemed them unnecessary1 as though they were not commandments but mere counsels1 and have at the same time shamelessly proclaimed and boasted their hypocritical estate and works as the most perfect life1 in order that they might lead a pleasant1 easy life1 without the cross and without patience1 for which reason1 too1 they have resorted to the cloisters1 so that they might not be obliged to suffer any wrong from any one or to do him any good4 ,but know now that these are the true1 holy1 and godly works1 in which1 with all the angels ,he rejoices1 in comparison with which all human holiness is but stench and filth1 and besides1 deserves nothing but wrath and damnation4 ,the ,sixth ,commandment4 ,thou shalt not commit adultery4 ,these commandments now that follow are easily understood from the explanation of the preceding2 for they are all to the effect that we be careful to avoid doing any kind of injury to our neighbor4 ,but they are arranged in fine elegant order4 ,in the first place1 they treat of his own person4 ,then they proceed to the person nearest him1 or the closest possession next after his body namely1 his wife1 who is one flesh and blood with him1 so that we cannot inflict a higher injury upon him in any good that is his4 ,therefore it is explicitly forbidden here to bring any disgrace upon him in respect to his wife4 ,and it really aims at adultery1 because among the ,jews it was ordained and commanded that every one must be married4 ,therefore also the young were early provided for married1 so that the virgin state was held in small esteem1 neither were public prostitution and lewdness tolerated 7as now74 ,therefore adultery was the most common form of unchastity among them4 ,but because among us there is such a shameful mess and the very dregs of all vice and lewdness1 this commandment is directed also against all manner of unchastity1 whatever it may be called2 and not only is the external act forbidden1 but also every kind of cause1 incitement1 and means1 so that the heart1 the lips1 and the whole body may be chaste and afford no opportunity1 help1 or persuasion to unchastity4 ,and not only this1 but that we also make resistance1 afford protection and rescue wherever there is danger and need2 and again1 that we give help and counsel1 so as to maintain our neighbor's honor4 ,for whenever you omit this when you could make resistance1 or connive at it as if it did not concern you1 you are as truly guilty as the one perpetrating the deed4 ,thus1 to state it in the briefest manner1 there is required this much1 that every one both live chastely himself and help his neighbor do the same1 so that ,god by this commandment wishes to hedge round about and protect as with a rampart every spouse that no one trespass against them4 ,but since this commandment is aimed directly at the state of matrimony and gives occasion to speak of the same1 you must well understand and mark1 first1 how gloriously ,god honors and extols this estate1 inasmuch as by ,his commandment ,he both sanctions and guards it4 ,he has sanctioned it above in the ,fourth ,commandment3 ,honor thy father and thy mother2 but here ,he has 7as we said 7 hedged it about and protected it4 ,therefore ,he also wishes us to honor it1 and to maintain and conduct it as a divine and blessed estate2 because1 in the first place1 ,he has instituted it before all others1 and therefore created man and woman separately 7as is evident71 not for lewdness1 but that they should legitimately live together1 be fruitful1 beget children1 and nourish and train them to the honor of ,god4 ,therefore ,god has also most richly blessed this estate above all others1 and1 in addition1 has bestowed on it and wrapped up in it everything in the world1 to the end that this estate might be well and richly provided for4 ,married life is therefore no jest or presumption2 but it is an excellent thing and a matter of divine seriousness4 ,for it is of the highest importance to ,him that persons be raised who may serve the world and promote the knowledge of ,god1 godly living1 and all virtues1 to fight against wickedness and the devil4 ,therefore ,i have always taught that this estate should not be despised nor held in disrepute1 as is done by the blind world and our false ecclesiastics1 but that it be regarded according to ,god's ,word1 by which it is adorned and sanctified1 so that it is not only placed on an equality with other estates1 but that it precedes and surpasses them all1 whether they be that of emperor1 princes1 bishops1 or whoever they please4 ,for both ecclesiastical and civil estates must humble themselves and all be found in this estate as we shall hear4 ,therefore it is not a peculiar estate1 but the most common and noblest estate1 which pervades all ,christendom1 yea which extends through all the world4 ,in the second place1 you must know also that it is not only an honorable1 but also a necessary state1 and it is solemnly commanded by ,god that1 in general1 in all conditions1 men and women1 who were created for it1 shall be found in this estate2 yet with some exceptions 7although few7 whom ,god has especially excepted1 so that they are not fit for the married estate1 or whom ,he has released by a high1 supernatural gift that they can maintain chastity without this estate4 ,for where nature has its course1 as it is implanted by ,god1 it is not possible to remain chaste without marriage4 ,for flesh and blood remain flesh and blood1 and the natural inclination and excitement have their course without let or hindrance1 as everybody sees and feels4 ,in order1 therefore1 that it may be the more easy in some degree to avoid unchastity1 ,god has commanded the estate of matrimony1 that every one may have his proper portion and be satisfied therewith2 although ,god's grace besides is required in order that the heart also may be pure4 ,from this you see how this popish rabble1 priests1 monks1 and nuns1 resist ,god's order and commandment1 inasmuch as they despise and forbid matrimony1 and presume and vow to maintain perpetual chastity1 and1 besides1 deceive the simple-minded with lying words and appearances impostures4 ,for no one has so little love and inclination to chastity as just those who because of great sanctity avoid marriage1 and either indulge in open and shameless prostitution1 or secretly do even worse1 so that one dare not speak of it1 as has1 alas6 been learned too fully4 ,and1 in short1 even though they abstain from the act1 their hearts are so full of unchaste thoughts and evil lusts that there is a continual burning and secret suffering1 which can be avoided in the married life4 ,therefore all vows of chastity out of the married state are condemned by this commandment1 and free permission is granted1 yea1 even the command is given1 to all poor ensnared consciences which have been deceived by their monastic vows to abandon the unchaste state and enter the married life1 considering that even if the monastic life were godly1 it would nevertheless not be in their power to maintain chastity1 and if they remain in it1 they must only sin more and more against this commandment4 ,now1 ,i speak of this in order that the young may be so guided that they conceive a liking for the married estate1 and know that it is a blessed estate and pleasing to ,god4 ,for in this way we might in the course of time bring it about that married life be restored to honor1 and that there might be less of the filthy1 dissolute1 disorderly doings which now run riot the world over in open prostitution and other shameful vices arising from disregard of married life4 ,therefore it is the duty of parents and the government to see to it that our youth be brought up to discipline and respectability1 and when they have come to years of maturity1 to provide for them to have them married in the fear of ,god and honorably2 ,he would not fail to add ,his blessing and grace1 so that men would have joy and happiness from the same4 ,let me now say in conclusion that this commandment demands not only that every one live chastely in thought1 word1 and deed in his condition1 that is1 especially in the estate of matrimony1 but also that every one love and esteem the spouse given him by ,god4 ,for where conjugal chastity is to be maintained1 man and wife must by all means live together in love and harmony1 that one may cherish the other from the heart and with entire fidelity4 ,for that is one of the principal points which enkindle love and desire of chastity1 so that1 where this is found1 chastity will follow as a matter of course without any command4 ,therefore also ,st4 ,paul so diligently exhorts husband and wife to love and honor one another4 ,here you have again a precious1 yea1 many and great good works1 of which you can joyfully boast1 against all ecclesiastical estates1 chosen without ,god's ,word and commandment4 ,the ,seventh ,commandment4 ,thou shalt not steal4 ,after your person and spouse temporal property comes next4 ,that also ,god wishes to have protected1 and ,he has commanded that no one shall subtract from1 or curtail1 his neighbor's possessions4 ,for to steal is nothing else than to get possession of another's property wrongfully1 which briefly comprehends all kinds of advantage in all sorts of trade to the disadvantage of our neighbor4 ,now1 this is indeed quite a wide-spread and common vice1 but so little regarded and observed that it exceeds all measure1 so that if all who are thieves1 and yet do not wish to be called such1 were to be hanged on gallows the world would soon be devastated and there would be a lack both of executioners and gallows4 ,for1 as we have just said1 to steal is to signify not only to empty our neighbor's coffer and pockets1 but to be grasping in the market1 in all stores1 booths1 wine- and beer-cellars1 workshops1 and1 in short1 wherever there is trading or taking and giving of money for merchandise or labor4 ,as1 for instance1 to explain this somewhat grossly for the common people1 that it may be seen how godly we are3 ,when a manservant or maid-servant does not serve faithfully in the house1 and does damage1 or allows it to be done when it could be prevented1 or otherwise ruins and neglects the goods entrusted to him1 from indolence idleness1 or malice1 to the spite and vexation of master and mistress1 and in whatever way this can be done purposely 7for ,i do not speak of what happens from oversight and against one's will71 you can in a year abscond thirty1 forty florins1 which if another had taken secretly or carried away1 he would be hanged with the rope4 ,but here you while conscious of such a great theft may even bid defiance and become insolent1 and no one dare call you a thief4 ,the same ,i say also of mechanics1 workmen1 and day-laborers1 who all follow their wanton notions1 and never know enough ways to overcharge people1 while they are lazy and unfaithful in their work4 ,all these are far worse than sneak-thieves1 against whom we can guard with locks and bolts1 or who1 if apprehended1 are treated in such a manner that they will not do the same again4 ,but against these no one can guard1 no one dare even look awry at them or accuse them of theft1 so that one would ten times rather lose from his purse4 ,for here are my neighbors1 good friends1 my own servants1 from whom ,i expect good every faithful and diligent service1 who defraud me first of all4 ,furthermore1 in the market and in common trade likewise1 this practice is in full swing and force to the greatest extent1 where one openly defrauds another with bad merchandise1 false measures1 weights1 coins1 and by nimbleness and queer finances or dexterous tricks takes advantage of him2 likewise1 when one overcharges a person in a trade and wantonly drives a hard bargain1 skins and distresses him4 ,and who can recount or think of all these things8 ,to sum up1 this is the commonest craft and the largest guild on earth1 and if we regard the world throughout all conditions of life1 it is nothing else than a vast1 wide stall1 full of great thieves4 ,therefore they are also called swivel-chair robbers1 land- and highway-robbers1 not pick-locks and sneak-thieves who snatch away the ready cash1 but who sit on the chair at home and are styled great noblemen1 and honorable1 pious citizens1 and yet rob and steal under a good pretext4 ,yes1 here we might be silent about the trifling individual thieves if we were to attack the great1 powerful arch-thieves with whom lords and princes keep company1 who daily plunder not only a city or two1 but all ,germany4 ,yea1 where should we place the head and supreme protector of all thieves1 the ,holy ,chair at ,rome with all its retinue1 which has grabbed by theft the wealth of all the world1 and holds it to this day8 ,this is1 in short1 the course of the world3 whoever can steal and rob openly goes free and secure1 unmolested by any one1 and even demands that he be honored4 ,meanwhile the little sneak-thieves1 who have once trespassed1 must bear the shame and punishment to render the former godly and honorable4 ,but let them know that in the sight of ,god they are the greatest thieves1 and that ,he will punish them as they are worthy and deserve4 ,now1 since this commandment is so far-reaching and comprehensive1 as just indicated1 it is necessary to urge it well and to explain it to the common people1 not to let them go on in their wantonness and security1 but always to place before their eyes the wrath of ,god1 and inculcate the same4 ,for we have to preach this not to ,christians1 but chiefly to knaves and scoundrels1 to whom it would be more fitting for judges1 jailers1 or ,master ,hannes the executioner to preach4 ,therefore let every one know that it is his duty1 at the risk of ,god's displeasure1 not only to do no injury to his neighbor1 nor to deprive him of gain1 nor to perpetrate any act of unfaithfulness or malice in any bargain or trade1 but faithfully to preserve his property for him1 to secure and promote his advantage1 especially when one accepts money1 wages1 and one's livelihood for such service4 ,he now who wantonly despises this may indeed pass along and escape the hangman1 but he shall not escape the wrath and punishment of ,god2 and when he has long practiced his defiance and arrogance1 he shall yet remain a tramp and beggar1 and1 in addition1 have all plagues and misfortune4 ,now you are going your way wherever your heart's pleasure calls you while you ought to preserve the property of your master and mistress1 for which service you fill your crop and maw1 take your wages like a thief1 have people treat you as a nobleman2 for there are many that are even insolent towards their masters and mistresses1 and are unwilling to do them a favor or service by which to protect them from loss4 ,but reflect what you will gain when1 having come into your own property and being set up in your home 7to which ,god will help with all misfortunes71 it your perfidy will bob up again and come home to you1 and you will find that where you have cheated or done injury to the value of one mite1 you will have to pay thirty again4 ,such shall be the lot also of mechanics and day-laborers of whom we are now obliged to hear and suffer such intolerable maliciousness1 as though they were noblemen in another's possessions1 and every one were obliged to give them what they demand4 ,just let them continue practicing their exactions as long as they can2 but ,god will not forget ,his commandment1 and will reward them according as they have served1 and will hang them1 not upon a green gallows1 but upon a dry one so that all their life they shall neither prosper nor accumulate anything4 ,and indeed1 if there were a well-ordered government in the land1 such wantonness might soon be checked and prevented1 as was the custom in ancient times among the ,romans1 where such characters were promptly seized by the pate in a way that others took warning4 ,no more shall all the rest prosper who change the open free market into a carrion-pit of extortion and a den of robbery1 where the poor are daily overcharged1 new burdens and high prices are imposed1 and every one uses the market according to his caprice1 and is even defiant and brags as though it were his fair privilege and right to sell his goods for as high a price as he please1 and no one had a right to say a word against it4 ,we will indeed look on and let these people skin1 pinch1 and hoard1 but we will trust in ,god -- who will1 however1 do this of ,his own accord1 -- that1 after you have been skinning and scraping for a long time1 ,he will pronounce such a blessing on your gains that your grain in the garner1 your beer in the cellar1 your cattle in the stalls shall perish2 yea1 where you have cheated and overcharged any one to the amount of a florin1 your entire pile shall be consumed with rust1 so that you shall never enjoy it4 ,and indeed1 we see and experience this being fulfilled daily before our eyes1 that no stolen or dishonestly acquired possession thrives4 ,how many there are who rake and scrape day and night1 and yet grow not a farthing richer6 ,and though they gather much1 they must suffer so many plagues and misfortunes that they cannot relish it with cheerfulness nor transmit it to their children4 ,but as no one minds it1 and we go on as though it did not concern us1 ,god must visit us in a different way and teach us manners by imposing one taxation after another1 or billeting a troop of soldiers upon us1 who in one hour empty our coffers and purses1 and do not quit as long as we have a farthing left1 and in addition1 by way of thanks1 burn and devastate house and home1 and outrage and kill wife and children4 ,and1 in short1 if you steal much1 depend upon it that again as much will be stolen from you2 and he who robs and acquires with violence and wrong will submit to one who shall deal after the same fashion with him4 ,for ,god is master of this art1 that since every one robs and steals from the other1 ,he punishes one thief by means of another4 ,else where should we find enough gallows and ropes8 ,now1 whoever is willing to be instructed let him know that this is the commandment of ,god1 and that it must not be treated as a jest4 ,for although you despise us1 defraud1 steal1 and rob1 we will indeed manage to endure your haughtiness1 suffer1 and1 according to the ,lord's ,prayer1 forgive and show pity2 for we know that the godly shall nevertheless have enough1 and you injure yourself more than another4 ,but beware of this3 ,when the poor man comes to you 7of whom there are so many now7 who must buy with the penny of his daily wages and live upon it1 and you are harsh to him1 as though every one lived by your favor1 and you skin and scrape to the bone1 and1 besides1 with pride and haughtiness turn him off to whom you ought to give for nothing1 he will go away wretched and sorrowful1 and since he can complain to no one he will cry and call to heaven1 -- then beware 7,i say again7 as of the devil himself4 ,for such groaning and calling will be no jest1 but will have a weight that will prove too heavy for you and all the world4 ,for it will reach ,him who takes care of the poor sorrowful hearts1 and will not allow them to go unavenged4 ,but if you despise this and become defiant1 see whom you have brought upon you3 if you succeed and prosper1 you may before all the world call ,god and me a liar4 ,we have exhorted1 warned1 and protested enough2 he who will not heed or believe it may go on until he learns this by experience ,yet it must be impressed upon the young that they may be careful not to follow the old lawless crowd1 but keep their eyes fixed upon ,god's commandment1 lest ,his wrath and punishment come upon them too4 ,it behooves us to do no more than to instruct and reprove with ,god's ,word2 but to check such open wantonness there is need of the princes and government1 who themselves would have eyes and the courage to establish and maintain order in all manner of trade and commerce1 lest the poor be burdened and oppressed nor they themselves be loaded with other men's sins4 ,let this suffice as an explanation of what stealing is1 that it be not taken too narrowly but made to extend as far as we have to do with our neighbors4 ,and briefly1 in a summary1 as in the former commandments1 it is herewith forbidden1 in the first place1 to do our neighbor any injury or wrong 7in whatever manner supposable1 by curtailing1 forestalling1 and withholding his possessions and property71 or even to consent or allow such a thing1 but to interpose and prevent it4 ,and1 on the other hand1 it is commanded that we advance and improve his possessions1 and in case he suffers want1 that we help1 communicate1 and lend both to friends and foes4 ,whoever now seeks and desires good works will find here more than enough such as are heartily acceptable and pleasing to ,god1 and in addition are favored and crowned with excellent blessings1 that we are to be richly compensated for all that we do for our neighbor's good and from friendship2 as ,king ,solomon also teaches ,prov4 #ai1 #ag3 ,he that hath pity upon the poor lendeth unto the ,lord2 and that which he hath given will ,he pay him again4 ,here1 then you have a rich ,lord1 who is certainly sufficient for you1 and who will not suffer you to come short in anything or to want2 thus you can with a joyful conscience enjoy a hundred times more than you could scrape together with unfaithfulness and wrong4 ,now1 whoever does not desire the blessing will find wrath and misfortune enough4 ,the ,eighth ,commandment4 ,thou shalt not bear false witness against thy neighbor4 ,over and above our own body1 spouse1 and temporal possessions1 we have yet another treasure1 namely1 honor and good report the illustrious testimony of an upright and unsullied name and reputation1 with which we cannot dispense4 ,for it is intolerable to live among men in open shame and general contempt4 ,therefore ,god wishes the reputation1 good name1 and upright character of our neighbor to be taken away or diminished as little as his money and possessions1 that every one may stand in his integrity before wife1 children1 servants1 and neighbors4 ,and in the first place1 we take the plainest meaning of this commandment according to the words 7,thou shalt not bear false witness71 as pertaining to the public courts of justice1 where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body1 property1 or honor4 ,now1 this appears as if it were of little concern to us at present2 but with the ,jews it was quite a common and ordinary matter4 ,for the people were organized under an excellent and regular government2 and where there is still such a government1 instances of this sin will not be wanting4 ,the cause of it is that where judges1 burgomasters1 princes1 or others in authority sit in judgment1 things never fail to go according to the course of the world2 namely1 men do not like to offend anybody1 flatter1 and speak to gain favor1 money1 prospects1 or friendship2 and in consequence a poor man and his cause must be oppressed1 denounced as wrong1 and suffer punishment4 ,and it is a common calamity in the world that in courts of justice there seldom preside godly men4 ,for to be a judge requires above all things a godly man1 and not only a godly1 but also a wise1 modest1 yea1 a brave and bold man2 likewise1 to be a witness requires a fearless and especially a godly man4 ,for a person who is to judge all matters rightly and carry them through with his decision will often offend good friends1 relatives1 neighbors1 and the rich and powerful1 who can greatly serve or injure him4 ,therefore he must be quite blind1 have his eyes and ears closed1 neither see nor hear1 but go straight forward in everything that comes before him1 and decide accordingly4 ,therefore this commandment is given first of all that every one shall help his neighbor to secure his rights1 and not allow them to be hindered or twisted1 but shall promote and strictly maintain them1 no matter whether he be judge or witness1 and let it pertain to whatsoever it will4 ,and especially is a goal set up here for our jurists that they be careful to deal truly and uprightly with every case1 allowing right to remain right1 and1 on the other hand1 not perverting anything by their tricks and technical points turning black into white and making wrong out to be right1 nor glossing it over or keeping silent concerning it1 irrespective of a person's money1 possession1 honor1 or power4 ,this is one part and the plainest sense of this commandment concerning all that takes place in court4 ,next1 it extends very much further1 if we are to apply it to spiritual jurisdiction or administration2 here it is a common occurrence that every one bears false witness against his neighbor4 ,for wherever there are godly preachers and ,christians1 they must bear the sentence before the world that they are called heretics1 apostates1 yea1 seditious and desperately wicked miscreants4 ,besides the ,word of ,god must suffer in the most shameful and malicious manner1 being persecuted blasphemed1 contradicted1 perverted and falsely cited and interpreted4 ,but let this pass2 for it is the way of the blind world that she condemns and persecutes the truth and the children of ,god1 and yet esteems it no sin4 ,in the third place1 what concerns us all1 this commandment forbids all sins of the tongue whereby we may injure or approach too closely to our neighbor4 ,for to bear false witness is nothing else than a work of the tongue4 ,now1 whatever is done with the tongue against a fellow-man ,god would have prohibited1 whether it be false preachers with their doctrine and blasphemy1 false judges and witnesses with their verdict1 or outside of court by lying and evil-speaking4 ,here belongs particularly the detestable1 shameful vice of speaking behind a person's back and slandering1 to which the devil spurs us on and of which there would be much to be said4 ,for it is a common evil plague that every one prefers hearing evil to hearing good of his neighbor2 and although we ourselves are so bad that we cannot suffer that any one should say anything bad about us1 but every one would much rather that all the world should speak of him in terms of gold1 yet we cannot bear that the best is spoken about others4 ,therefore1 to avoid this vice we should note that no one is allowed publicly to judge and reprove his neighbor1 although he may see him sin1 unless he have a command to judge and to reprove4 ,for there is a great difference between these two things1 judging sin and knowing sin4 ,you may indeed know it1 but you are not to judge it4 ,i can indeed see and hear that my neighbor sins1 but ,i have no command to report it to others4 ,now1 if ,i rush in1 judging and passing sentence1 ,i fall into a sin which is greater than his4 ,but if you know it1 do nothing else than turn your ears into a grave and cover it1 until you are appointed to be judge and to punish by virtue of your office4 ,those1 then1 are called slanderers who are not content with knowing a thing1 but proceed to assume jurisdiction1 and when they know a slight offense of another1 carry it into every corner1 and are delighted and tickled that they can stir up another's displeasure baseness1 as swine roll themselves in the dirt and root in it with the snout4 ,this is nothing else than meddling with the judgment and office of ,god1 and pronouncing sentence and punishment with the most severe verdict4 ,for no judge can punish to a higher degree nor go farther than to say3 ,he is a thief1 a murderer1 a traitor1 etc4 ,therefore1 whoever presumes to say the same of his neighbor goes just as far as the emperor and all governments4 ,for although you do not wield the sword1 you employ your poisonous tongue to the shame and hurt of your neighbor4 ,god therefore would have it prohibited that any one speak evil of another even though he be guilty1 and the latter know it right well2 much less if he do not know it1 and have it only from hearsay4 ,but you say3 ,shall ,i not say it if it be the truth8 ,answer3 ,why do you not make accusation to regular judges8 ,ah1 ,i cannot prove it publicly1 and hence ,i might be silenced and turned away in a harsh manner incur the penalty of a false accusation4 ,ah1 indeed1 do you smell the roast8 ,if you do not trust yourself to stand before the proper authorities and to make answer1 then hold your tongue4 ,but if you know it1 know it for yourself and not for another4 ,for if you tell it to others1 although it be true1 you will appear as a liar1 because you cannot prove it1 and you are1 besides acting like a knave4 ,for we ought never to deprive any one of his honor or good name unless it be first taken away from him publicly4 ,false witness1 then1 is everything which cannot be properly proved4 ,therefore1 what is not manifest upon sufficient evidence no one shall make public or declare for truth2 and in short1 whatever is secret should be allowed to remain secret1 or1 at any rate1 should be secretly reproved1 as we shall hear4 ,therefore1 if you encounter an idle tongue which betrays and slanders some one1 contradict such a one promptly to his face1 that he may blush thus many a one will hold his tongue who else would bring some poor man into bad repute from which he would not easily extricate himself4 ,for honor and a good name are easily taken away1 but not easily restored4 ,thus you see that it is summarily forbidden to speak any evil of our neighbor1 however the civil government1 preachers1 father and mother excepted1 on the understanding that this commandment does not allow evil to go unpunished4 ,now1 as according to the ,fifth ,commandment no one is to be injured in body1 and yet ,master ,hannes the executioner is excepted1 who by virtue of his office does his neighbor no good1 but only evil and harm1 and nevertheless does not sin against ,god's commandment1 because ,god has on ,his own account instituted that office2 for ,he has reserved punishment for ,his own good pleasure1 as ,he threatens in the ,first ,commandment1 -- just so also1 although no one has a right in his own person to judge and condemn anybody1 yet if they to whose office it belongs fail to do it1 they sin as well as he who would do so of his own accord1 without such office4 ,for here necessity requires one to speak of the evil1 to prefer charges1 to investigate and testify2 and it is not different from the case of a physician who is sometimes compelled to examine and handle the patient whom he is to cure in secret parts4 ,just so governments1 father and mother1 brothers and sisters1 and other good friends1 are under obligation to each other to reprove evil wherever it is needful and profitable4 ,but the true way in this matter would be to observe the order according to the ,gospel1 ,matt4 #ah1 #ae1 where ,christ says3 ,if thy brother shall trespass against thee1 go and tell him his fault between thee and him alone4 ,here you have a precious and excellent teaching for governing well the tongue1 which is to be carefully observed against this detestable misuse4 ,let this1 then1 be your rule1 that you do not too readily spread evil concerning your neighbor and slander him to others1 but admonish him privately that he may amend his life4 ,likewise1 also1 if some one report to you what this or that one has done1 teach him1 too1 to go and admonish him personally if he have seen it himself2 but if not1 that he hold his tongue4 ,the same you can learn also from the daily government of the household4 ,for when the master of the house sees that the servant does not do what he ought1 he admonishes him personally4 ,but if he were so foolish as to let the servant sit at home1 and went on the streets to complain of him to his neighbors1 he would no doubt be told3 ,you fool1 what does that concern us8 ,why do you not tell it to him 8 ,behold1 that would be acting quite brotherly1 so that the evil would be stayed1 and your neighbor would retain his honor4 ,as ,christ also says in the same place3 ,if he hear thee1 thou host gained thy brother4 ,then you have done a great and excellent work2 for do you think it is a little matter to gain a brother8 ,let all monks and holy orders step forth1 with all their works melted together into one mass1 and see if they can boast that they have gained a brother4 ,further1 ,christ teaches3 ,but if he will not hear thee1 then take with thee one or two more1 that in the mouth of two or three witnesses every word may be established4 ,so he whom it concerns is always to be treated with personally1 and not to be spoken of without his knowledge4 ,but if that do not avail1 then bring it publicly before the community1 whether before the civil or the ecclesiastical tribunal4 ,for then you do not stand alone1 but you have those witnesses with you by whom you can convict the guilty one1 relying on whom the judge can pronounce sentence and punish4 ,this is the right and regular course for checking and reforming a wicked person4 ,but if we gossip about another in all corners and stir the filth1 no one will be reformed1 and afterwards when we are to stand up and bear witness1 we deny having said so4 ,therefore it would serve such tongues right if their itch for slander were severely punished1 as a warning to others4 ,if you were acting for your neighbor's reformation or from love of the truth1 you would not sneak about secretly nor shun the day and the light4 ,all this has been said regarding secret sins4 ,but where the sin is quite public so that the judge and everybody know it you can without any sin avoid him and let him go1 because he has brought himself into disgrace1 and you may also publicly testify concerning him4 ,for when a matter is public in the light of day1 there can be no slandering or false judging or testifying2 as1 when we now reprove the ,pope with his doctrine1 which is publicly set forth in books and proclaimed in all the world4 ,for where the sin is public1 the reproof also must be public1 that every one may learn to guard against it4 ,thus we have now the sum and general understanding of this commandment1 to wit1 that no one do any injury with the tongue to his neighbor1 whether friend or foe1 nor speak evil of him1 no matter whether it be true or false1 unless it be done by commandment or for his reformation1 but that every one employ his tongue and make it serve for the best of every one else1 to cover up his neighbor's sins and infirmities1 excuse them1 palliate and garnish them with his own reputation4 ,the chief reason for this should be the one which ,christ alleges in the ,gospel1 in which ,he comprehends all commandments respecting our neighbor1 ,matt4 #g1 #ab3 ,whatsoever ye would that men should do to you1 do ye even so to them4 ,even nature teaches the same thing in our own bodies1 as ,st4 ,paul says1 #a ,cor4 #ab1 #bb3 ,much more1 those members of the body which seem to be more feeble are necessary2 and those members of the body which we think to be less honorable1 upon these we bestow more abundant honor2 and our uncomely parts have more abundant comeliness4 ,no one covers his face1 eyes1 nose1 and mouth1 for they1 being in themselves the most honorable members which we have1 do not require it4 ,but the most infirm members1 of which we are ashamed1 we cover with all diligence2 hands1 eyes1 and the whole body must help to cover and conceal them4 ,thus also among ourselves should we adorn whatever blemishes and infirmities we find in our neighbor1 and serve and help him to promote his honor to the best of our ability1 and1 on the other hand1 prevent whatever may be discreditable to him4 ,and it is especially an excellent and noble virtue for one always to explain advantageously and put the best construction upon all he may hear of his neighbor 7if it be not notoriously evil71 or at any rate to condone it over and against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor1 and that explain and pervert it in the worst way2 as is done now especially with the precious ,word of ,god and its preachers4 ,there are comprehended therefore in this commandment quite a multitude of good works which please ,god most highly1 and bring abundant good and blessing1 if only the blind world and the false saints would recognize them4 ,for there is nothing on or in entire man which can do both greater and more extensive good or harm in spiritual and in temporal matters than the tongue1 though it is the least and feeblest member4 ,the ,ninth and ,tenth ,commandments ,thou shalt not covet thy neighbor's house4 ,thou shalt not covet thy neighbor's wife1 nor his man-servant1 nor his maid-servant1 nor his cattle1 nor anything that is his4 ,these two commandments are given quite exclusively to the ,jews2 nevertheless1 in part they also concern us4 ,for they do not interpret them as referring to unchastity or theft1 because these are sufficiently forbidden above4 ,they also thought that they had kept all those when they had done or not done the external act4 ,therefore ,god has added these two commandments in order that it be esteemed as sin and forbidden to desire or in any way to aim at getting our neighbor's wife or possessions2 and especially because under the ,jewish government man-servants and maid-servants were not free as now to serve for wages as long as they pleased1 but were their master's property with their body and all they had1 as cattle and other possessions4 ,moreover1 every man had power over his wife to put her away publicly by giving her a bill of divorce1 and to take another4 ,therefore they were in constant danger among each other that if one took a fancy to another's wife1 he might allege any reason both to dismiss his own wife and to estrange the other's wife from him1 that he might obtain her under pretext of right4 ,that was not considered a sin nor disgrace with them2 as little as now with hired help1 when a proprietor dismisses his man-servant or maid-servant1 or takes another's servants from him in any way4 ,therefore 7,i say7 they thus interpreted these commandments1 and that rightly 7although their scope reaches somewhat farther and higher71 that no one think or purpose to obtain what belongs to another1 such as his wife1 servants1 house and estate1 land meadows1 cattle1 even with a show of right or by a subterfuge1 yet with injury to his neighbor4 ,for above1 in the ,seventh ,commandment1 the vice is forbidden where one wrests to himself the possessions of others1 or withholds them from his neighbor1 which he cannot do by right4 ,but here it is also forbidden to alienate anything from your neighbor1 even though you could do so with honor in the eyes of the world1 so that no one could accuse or blame you as though you had obtained it wrongfully4 ,for we are so inclined by nature that no one desires to see another have as much as himself1 and each one acquires as much as he can2 the other may fare as best he can4 ,and yet we pretend to be godly1 know how to adorn ourselves most finely and conceal our rascality1 resort to and invent adroit devices and deceitful artifices 7such as now are daily most ingeniously contrived7 as though they were derived from the law codes2 yea1 we even dare impertinently to refer to it1 and boast of it1 and will not have it called rascality1 but shrewdness and caution4 ,in this lawyers and jurists assist1 who twist and stretch the law to suit it to their cause1 stress words and use them for a subterfuge1 irrespective of equity or their neighbor's necessity4 ,and1 in short1 whoever is the most expert and cunning in these affairs finds most help in law1 as they themselves say3 ,vigilantibus iura subveniunt that is1 ,the laws favor the watchful4 ,this last commandment therefore is given not for rogues in the eyes of the world1 but just for the most pious1 who wish to be praised and be called honest and upright people1 since they have not offended against the former commandments1 as especially the ,jews claimed to be1 and even now many great noblemen1 gentlemen1 and princes4 ,for the other common masses belong yet farther down1 under the ,seventh ,commandment1 as those who are not much concerned whether they acquire their possessions with honor and right4 ,now1 this occurs most frequently in cases that are brought into court1 where it is the purpose to get something from our neighbor and to force him out of his own4 ,as 7to give examples71 when people quarrel and wrangle about a large inheritance1 real estate1 etc41 they avail themselves of1 and resort to1 whatever has the appearance of right1 so dressing and adorning everything that the law must favor their side1 and they keep the property with such title that no one can make complaint or lay claim thereto4 ,in like manner1 if any one desire to have a castle1 city1 duchy1 or any other great thing1 he practices so much financiering through relationships1 and by any means he can1 that the other is judicially deprived of it1 and it is adjudicated to him1 and confirmed with deed and seal and declared to have been acquired by princely title and honestly4 ,likewise also in common trade where one dexterously slips something out of another's hand1 so that he must look after it1 or surprises and defrauds him in a matter in which he sees advantage and benefit for himself1 so that the latter1 perhaps on account of distress or debt1 cannot regain or redeem it without injury1 and the former gains the half or even more2 and yet this must not be considered as acquired by fraud or stolen1 but honestly bought4 ,here they say3 ,first come1 first served1 and every one must look to his own interest1 let another get what he can4 ,and who can be so smart as to think of all the ways in which one can get many things into his possession by such specious pretexts8 ,this the world does not consider wrong nor is it punished by laws1 and will not see that the neighbor is thereby placed at a disadvantage1 and must sacrifice what he cannot spare without injury4 ,yet there is no one who wishes this to be done to him2 from which we can easily perceive that such devices and pretexts are false4 ,thus it was done formerly also with respect to wives3 they knew such devices that if one were pleased with another woman1 he personally or through others 7as there were many ways and means to be invented7 caused her husband to conceive a displeasure toward her1 or had her resist him and so conduct herself that he was obliged to dismiss her and leave her to the other4 ,that sort of thing undoubtedly prevailed much under the ,law1 as also we read in the 7,gospel of ,king ,herod that he took his brother's wife while he was yet living1 and yet wished to be thought an honorable1 pious man1 as ,st4 ,mark also testifies of him4 ,but such an example1 ,i trust1 will not occur among us1 because in the ,new ,testament those who are married are forbidden to be divorced1 except in such a case where one shrewdly by some stratagem takes away a rich bride from another4 ,but it is not a rare thing with us that one estranges or alienates another's man-servant or maid-servant1 or entices them away by flattering words4 ,in whatever way such things happen1 we must know that ,god does not wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it1 even if you could keep it honorably before the world2 for it is a secret and insidious imposition practiced under the hat1 as we say1 that it may not be observed4 ,for although you go your way as if you had done no one any wrong1 you have nevertheless injured your neighbor2 and if it is not called stealing and cheating1 yet it is called coveting your neighbor's property1 that is1 aiming at possession of it1 enticing it away from him without his will1 and being unwilling to see him enjoy what ,god has granted him4 ,and although the judge and every one must leave you in possession of it1 yet ,god will not leave you therein2 for ,he sees the deceitful heart and the malice of the world1 which is sure to take an ell in addition wherever you yield to her a finger's breadth1 and at length public wrong and violence follow4 ,therefore we allow these commandments to remain in their ordinary meaning1 that it is commanded1 first1 that we do not desire our neighbor's damage1 nor even assist1 nor give occasion for it1 but gladly wish and leave him what he has1 and1 besides1 advance and preserve for him what may be for his profit and service1 as we should wish to be treated4 ,thus these commandments are especially directed against envy and miserable avarice1 ,god wishing to remove all causes and sources whence arises everything by which we do injury to our neighbor1 and therefore ,he expresses it in plain words3 ,thou shalt not covet1 etc4 ,for ,he would especially have the heart pure1 although we shall never attain to that as long as we live here2 so that this commandment will remain1 like all the rest1 one that will constantly accuse us and show how godly we are in the sight of ,god6 ,conclusion of the ,ten ,commandments4 ,thus we have the ,ten ,commandments1 a compend of divine doctrine1 as to what we are to do in order that our whole life may be pleasing to ,god1 and the true fountain and channel from and in which everything must arise and flow that is to be a good work1 so that outside of the ,ten ,commandments no work or thing can be good or pleasing to ,god1 however great or precious it be in the eyes of the world4 ,let us see now what our great saints can boast of their spiritual orders and their great and grievous works which they have invented and set up1 while they let these pass1 as though they were far too insignificant1 or had long ago been perfectly fulfilled4 ,i am of opinion indeed1 that here one will find his hands full1 and will have enough to do to observe these1 namely1 meekness1 patience1 and love towards enemies1 chastity1 kindness1 etc41 and what such virtues imply4 ,but such works are not of value and make no display in the eyes of the world2 for they are not peculiar and conceited works and restricted to particular times1 places1 rites1 and customs1 but are common1 every-day domestic works which one neighbor can practice toward another2 therefore they are not of high esteem4 ,but the other works cause people to open their eyes and ears wide1 and men aid to this effect by the great display1 expense1 and magnificent buildings with which they adorn them1 so that everything shines and glitters4 ,there they waft incense1 they sing and ring bells1 they light tapers and candles1 so that nothing else can be seen or heard4 ,for when a priest stands there in a surplice embroidered with gilt1 or a layman continues all day upon his knees in church1 that is regarded as a most precious work which no one can sufficiently praise4 ,but when a poor girl tends a little child and faithfully does what she is told that is considered nothing2 for else what should monks and nuns seek in their cloisters8 ,but see1 is not that a cursed presumption of those desperate saints who dare to invent a higher and better life and estate than the ,ten ,commandments teach1 pretending 7as we have said7 that this is an ordinary life for the common man1 but that theirs is for saints and perfect ones8 ,and the miserable blind people do not see that no man can get so far as to keep one of the ,ten ,commandments as it should be kept1 but both the ,apostles' ,creed and the ,lord's ,prayer must come to our aid 7as we shall hear71 by which that power and strength to keep the commandments is sought and prayed for and received continually4 ,therefore all their boasting amounts to as much as if ,i boasted and said3 ,to be sure1 ,i have not a penny to make payment with1 but ,i confidently undertake to pay ten florins4 ,all this ,i say and urge in order that men might become rid of the sad misuse which has taken such deep root and still cleaves to everybody1 and in all estates upon earth become used to looking hither only1 and to being concerned about these matters4 ,for it will be a long time before they will produce a doctrine or estates equal to the ,ten ,commandments1 because they are so high that no one can attain to them by human power2 and whoever does attain to them is a heavenly1 angelic man far above all holiness of the world4 ,only occupy yourself with them1 and try your best1 apply all power and ability and you will find so much to do that you will neither seek nor esteem any other work or holiness4 ,let this be sufficient concerning the first part of the common ,christian doctrine1 both for teaching and urging what is necessary4 ,in conclusion1 however1 we must repeat the text which belongs here1 of which we have treated already in the ,first ,commandment1 in order that we may learn what pains ,god requires to the end we may learn to inculcate and practice the ,ten ,commandments3 ,for ,i the ,lord1 thy ,god1 am a jealous ,god1 visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate ,me1 and showing mercy unto thousands of them that love ,me and keep ,my commandments4 ,although 7as we have heard above7 this appendix was primarily attached to the ,first ,commandment1 it was nevertheless we cannot deny that it was laid down for the sake of all the commandments1 as all of them are to be referred and directed to it4 ,therefore ,i have said that this1 too1 should be presented to and inculcated upon the young1 that they may learn and remember it1 in order to see what is to urge and compel us to keep these ,ten ,commandments4 ,and it is to be regarded as though this part were specially added to each1 so that it inheres in1 and pervades1 them all4 ,now1 there is comprehended in these words 7as said before7 both an angry word of threatening and a friendly promise to terrify and warn us1 and1 moreover to induce and encourage us to receive and highly esteem ,his ,word as a matter of divine earnestness1 because ,he ,himself declares how much ,he is concerned about it1 and how rigidly ,he will enforce it1 namely1 that ,he will horribly and terribly punish all who despise and transgress ,his commandments2 and again1 how richly ,he will reward1 bless1 and do all good to those who hold them in high esteem1 and gladly do and live according to them4 ,thus ,he demands that all our works proceed from a heart which fears and regards ,god alone1 and from such fear avoids everything that is contrary to ,his will1 lest it should move ,him to wrath2 and1 on the other hand1 also trusts in ,him alone1 and from love to ,him does all ,he wishes1 because he speaks to us as friendly as a father1 and offers us all grace and every good4 ,just this is also the meaning and true interpretation of the first and chief commandment1 from which all the others must flow and proceed1 so that this word3 ,thou shalt have no other gods before ,me1 in its simplest meaning states nothing else than this demand3 ,thou shalt fear1 love1 and trust in ,me as thine only true ,god4 ,for where there is a heart thus disposed towards ,god1 the same has fulfilled this and all the other commandments4 ,on the other hand1 whoever fears and loves anything else in heaven and upon earth will keep neither this nor any4 ,thus the entire scriptures have everywhere preached and inculcated this commandment1 aiming always at these two things3 fear of ,god and trust in ,him4 ,and especially the prophet ,david throughout the ,psalms1 as when he says ,ps4 #adg1aa3 ,the ,lord taketh pleasure in them that fear ,him1 in those that hope in ,his mercy4 ,as if the entire commandment were explained by one verse1 as much as to say3 ,the ,lord taketh pleasure in those who have no other gods4 ,thus the ,first ,commandment is to shine and impart its splendor to all the others4 ,therefore you must let this declaration run through all the commandments1 like a hoop in a wreath1 joining the end to the beginning and holding them all together1 that it be continually repeated and not forgotten2 as1 namely1 in the ,second ,commandment1 that we fear ,god and do not take ,his name in vain for cursing1 lying1 deceiving1 and other modes of leading men astray1 or rascality1 but make proper and good use of it by calling upon ,him in prayer1 praise1 and thanksgiving1 derived from love and trust according to the ,first ,commandment4 ,in like manner such fear1 love1 and trust is to urge and force us not to despise ,his ,word1 but gladly to learn1 hear1 and esteem it holy1 and honor it4 ,thus continuing through all the following commandments towards our neighbor likewise1 everything is to proceed by virtue of the ,first ,commandment1 to wit1 that we honor father and mother1 masters1 and all in authority and be subject and obedient to them1 not on their own account1 but for ,god's sake4 ,for you are not to regard or fear father or mother1 or from love of them do or omit anything4 ,but see to that which ,god would have you do1 and what ,he will quite surely demand of you2 if you omit that1 you have an angry ,judge1 but in the contrary case a gracious ,father4 ,again1 that you do your neighbor no harm1 injury1 or violence1 nor in any wise encroach upon him as touching his body1 wife1 property1 honor1 or rights1 as all these things are commanded in their order1 even though you have opportunity and cause to do so and no man would reprove you2 but that you do good to all men1 help them1 and promote their interest1 howsoever and wherever you can1 purely from love of ,god and in order to please ,him1 in the confidence that ,he will abundantly reward you for everything4 ,thus you see how the ,first ,commandment is the chief source and fountainhead which flows into all the rest1 and again1 all return to that and depend upon it1 so that beginning and end are fastened and bound to each other4 ,this 7,i say7 it is profitable and necessary always to teach to the young people1 to admonish them and to remind them of it1 that they may be brought up not only with blows and compulsion1 like cattle1 but in the fear and reverence of ,god4 ,for where this is considered and laid to heart that these things are not human trifles1 but the commandments of the ,divine ,majesty1 who insists upon them with such earnestness1 is angry with1 and punishes those who despise them1 and1 on the other hand1 abundantly rewards those who keep them1 there will be a spontaneous impulse and a desire gladly to do the will of ,god4 ,therefore it is not in vain that it is commanded in the ,old ,testament to write the ,ten ,commandments on all walls and corners1 yes1 even on the garments1 not for the sake of merely having them written in these places and making a show of them1 as did the ,jews1 but that we might have our eyes constantly fixed upon them1 and have them always in our memory1 and that we might practice them in all our actions and ways1 and every one make them his daily exercise in all cases1 in every business and transaction1 as though they were written in every place wherever he would look1 yea1 wherever he walks or stands4 ,thus there would be occasion enough1 both at home in our own house and abroad with our neighbors1 to practice the ,ten ,commandments1 that no one need run far for them4 ,from this it again appears how highly these ,ten ,commandments are to be exalted and extolled above all estates1 commandments1 and works which are taught and practiced aside from them4 ,for here we can boast and say3 ,let all the wise and saints step forth and produce1 if they can1 a single work like these commandments1 upon which ,god insists with such earnestness1 and which ,he enjoins with ,his greatest wrath and punishment1 and1 besides1 adds such glorious promises that ,he will pour out upon us all good things and blessings4 ,therefore they should be taught above all others1 and be esteemed precious and dear1 as the highest treasure given by ,god4 ,part ,second4 ,,of ,,the ,,creed4 ,thus far we have heard the first part of ,christian doctrine1 in which we have seen all that ,god wishes us to do or to leave undone4 ,now1 there properly follows the ,creed1 which sets forth to us everything that we must expect and receive from ,god1 and1 to state it quite briefly1 teaches us to know ,him fully4 ,and this is intended to help us do that which according to the ,ten ,commandments we ought to do4 ,for 7as said above7 they are set so high that all human ability is far too feeble and weak to attain to or keep them4 ,therefore it is as necessary to learn this part as the former in order that we may know how to attain thereto1 whence and whereby to obtain such power4 ,for if we could by our own powers keep the ,ten ,commandments as they are to be kept1 we would need nothing further1 neither the ,creed nor the ,lord's ,prayer4 ,but before we explain this advantage and necessity of the ,creed1 it is sufficient at first for the simple-minded that they learn to comprehend and understand the ,creed itself4 ,in the first place1 the ,creed has hitherto been divided into twelve articles1 although1 if all points which are written in the ,scriptures and which belong to the ,creed were to be distinctly set forth1 there would be far more articles1 nor could they all be clearly expressed in so few words4 ,but that it may be most easily and clearly understood as it is to be taught to children1 we shall briefly sum up the entire ,creed in three chief articles1 according to the three persons in the ,godhead1 to whom everything that we believe is related1 ,so that the ,first ,article1 of ,god the ,father1 explains ,creation1 the ,second ,article1 of the ,son1 ,redemption1 and the ,third1 of the ,holy ,ghost1 ,sanctification4 ,just as though the ,creed were briefly comprehended in so many words3 ,i believe in ,god the ,father1 who has created me2 ,i believe in ,god the ,son1 who has redeemed me2 ,i believe in the ,holy ,ghost1 who sanctifies me4 ,one ,god and one faith1 but three persons1 therefore also three articles or confessions4 ,let us briefly run over the words4 ,article ,i4 ,i believe in ,god the ,father ,almighty1 ,maker of heaven and earth4 ,this portrays and sets forth most briefly what is the essence1 will1 activity1 and work of ,god the ,father4 ,for since the ,ten ,commandments have taught that we are to have not more than one ,god1 the question might be asked1 ,what kind of a person is ,god8 ,what does ,he do8 ,how can we praise or portray and describe ,him1 that ,he may be known8 ,now1 that is taught in this and in the following article1 so that the ,creed is nothing else than the answer and confession of ,christians arranged with respect to the ,first ,commandment4 ,as if you were to ask a little child3 ,my dear1 what sort of a ,god have you8 ,what do you know of ,him8 he could say3 ,this is my ,god3 first1 the ,father1 who has created heaven and earth2 besides this only ,one ,i regard nothing else as ,god2 for there is no one else who could create heaven and earth4 ,but for the learned1 and those who are somewhat advanced have acquired some ,scriptural knowledge1 these three articles may all be expanded and divided into as many parts as there are words4 ,but now for young scholars let it suffice to indicate the most necessary points1 namely1 as we have said1 that this article refers to the ,creation3 that we emphasize the words3 ,creator of heaven and earth ,but what is the force of this1 or what do you mean by these words3 ,i believe in ,god the ,father ,almighty1 ,maker1 etc48 ,answer3 ,this is what ,i mean and believe1 that ,i am a creature of ,god2 that is1 that ,he has given and constantly preserves to me my body1 soul1 and life1 members great and small1 all my senses1 reason1 and understanding1 and so on1 food and drink1 clothing and support1 wife and children1 domestics1 house and home1 etc4 ,besides1 ,he causes all creatures to serve for the uses and necessities of life -- sun1 moon and stars in the firmament1 day and night1 air1 fire1 water1 earth1 and whatever it bears and produces1 birds and fishes1 beasts1 grain1 and all kinds of produce1 and whatever else there is of bodily and temporal goods1 good government1 peace1 security4 ,thus we learn from this article that none of us has of himself1 nor can preserve1 his life nor anything that is here enumerated or can be enumerated1 however small and unimportant a thing it might be1 for all is comprehended in the word ,creator4 ,moreover1 we also confess that ,god the ,father has not only given us all that we have and see before our eyes1 but daily preserves and defends us against all evil and misfortune1 averts all sorts of danger and calamity2 and that ,he does all this out of pure love and goodness1 without our merit1 as a benevolent ,father1 who cares for us that no evil befall us4 ,but to speak more of this belongs in the other two parts of this article1 where we say3 ,father ,almighty ,now1 since3 all that we possess1 and1 moreover1 whatever1 in addition1 is in heaven and upon the earth1 is daily given1 preserved1 and kept for us by ,god1 it is readily inferred and concluded that it is our duty to love1 praise1 and thank ,him for it without ceasing1 and1 in short1 to serve ,him with all these things as ,he demands and has enjoined in the ,ten ,commandments4 ,here we could say much if we were to expatiate1 how few there are that believe this article4 ,for we all pass over it1 hear it and say it1 but neither see nor consider what the words teach us4 ,for if we believed it with the heart1 we would also act accordingly1 and not stalk about proudly1 act defiantly1 and boast as though we had life1 riches1 power1 and honor1 etc41 of ourselves1 so that others must fear and serve us1 as is the practice of the wretched1 perverse world1 which is drowned in blindness1 and abuses all the good things and gifts of ,god only for its own pride1 avarice1 lust1 and luxury1 and never once regards ,god1 so as to thank ,him or acknowledge ,him as ,lord and ,creator4 ,therefore1 this article ought to humble and terrify us all1 if we believed it4 ,for we sin daily with eyes1 ears1 hands1 body and soul1 money and possessions1 and with everything we have1 especially those who even fight against the ,word of ,god4 ,yet ,christians have this advantage1 that they acknowledge themselves in duty bound to serve ,god for all these things1 and to be obedient to ,him which the world knows not how to do4 ,we ought1 therefore1 daily to practice this article1 impress it upon our mind1 and to remember it in all that meets our eyes1 and in all good that falls to our lot1 and wherever we escape from calamity or danger1 that it is ,god who gives and does all these things1 that therein we sense and see ,his paternal heart and ,his transcendent love toward us4 ,thereby the heart would be warmed and kindled to be thankful1 and to employ all such good things to the honor and praise of ,god4 ,thus we have most briefly presented the meaning of this article1 as much as is at first necessary for the most simple to learn1 both as to what we have and receive from ,god1 and what we owe in return1 which is a most excellent knowledge1 but a far greater treasure4 ,for here we see how the ,father has given ,himself to us1 together with all creatures1 and has most richly provided for us in this life1 besides that ,he has overwhelmed us with unspeakable1 eternal treasures by ,his ,son and the ,holy ,ghost1 as we shall hear4 ,article ,,ii4 ,and in ,jesus ,christ1 ,his only ,son1 our ,lord1 who was conceived by the ,holy ,ghost1 born of the ,virgin ,mary2 suffered under ,pontius ,pilate1 was crucified1 dead1 and buried2 ,he descended into hell2 the third day ,he rose again from the dead2 ,he ascended into heaven1 and sitteth on the right hand of ,god the ,father ,almighty2 from thence ,he shall come to judge the quick and the dead4 ,here we learn to know the ,second ,person of the ,godhead1 so that we see what we have from ,god over and above the temporal goods aforementioned2 namely1 how ,he has completely poured forth ,himself and withheld nothing from us that ,he has not given us4 ,now1 this article is very rich and broad2 but in order to expound it also briefly and in a childlike way1 we shall take up one word and sum up in that the entire article1 namely 7as we have said71 that we may here learn how we have been redeemed2 and we shall base this on these words3 ,in ,jesus ,christ1 our ,lord4 ,if now you are asked1 ,what do you believe in the ,second ,article of ,jesus ,christ8 answer briefly3 ,i believe that ,jesus ,christ1 true ,son of ,god1 has become my ,lord4 ,but what is it to become ,lord8 ,it is this1 that ,he has redeemed me from sin1 from the devil1 from death1 and all evil4 ,for before ,i had no ,lord nor ,king1 but was captive under the power of the devil1 condemned to death1 enmeshed in sin and blindness4 ,for when we had been created by ,god the ,father1 and had received from ,him all manner of good1 the devil came and led us into disobedience1 sin1 death1 and all evil1 so that we fell under ,his wrath and displeasure and were doomed to eternal damnation1 as we had merited and deserved4 ,there was no counsel1 help1 or comfort until this only and eternal ,son of ,god in ,his unfathomable goodness had compassion upon our misery and wretchedness1 and came from heaven to help us4 ,those tyrants and jailers1 then1 are all expelled now1 and in their place has come ,jesus ,christ1 ,lord of life1 righteousness1 every blessing1 and salvation1 and has delivered us poor lost men from the jaws of hell1 has won us1 made us free1 and brought us again into the favor and grace of the ,father1 and has taken us as ,his own property under ,his shelter and protection1 that ,he may govern us by ,his righteousness1 wisdom1 power1 life1 and blessedness4 ,let this then1 be the sum of this article that the little word ,lord signifies simply as much as ,redeemer1 i4e41 ,he who has brought us from ,satan to ,god1 from death to life1 from sin to righteousness1 and who preserves us in the same4 ,but all the points which follow in order in this article serve no other end than to explain and express this redemption1 how and whereby it was accomplished1 that is1 how much it cost ,him1 and what ,he spent and risked that ,he might win us and bring us under ,his dominion1 namely1 that ,he became man1 conceived and born without any stain of sin1 of the ,holy ,ghost and of the ,virgin ,mary1 that ,he might overcome sin2 moreover1 that ,he suffered1 died and was buried1 that ,he might make satisfaction for me and pay what ,i owe1 not with silver nor gold1 but with ,his own precious blood4 ,and all this1 in order to become my ,lord2 for ,he did none of these for ,himself1 nor had ,he any need of it4 ,and after that ,he rose again from the dead1 swallowed up and devoured death1 and finally ascended into heaven and assumed the government at the ,father's right hand1 so that the devil and all powers must be subject to ,him and lie at ,his feet1 until finally1 at the last day1 ,he will completely part and separate us from the wicked world1 the devil1 death1 sin1 etc4 ,but to explain all these single points separately belongs not to brief sermons for children1 but rather to the ampler sermons that extend throughout the entire year1 especially at those times which are appointed for the purpose of treating at length of each article -- of the birth1 sufferings1 resurrection1 ascension of ,christ1 etc4 ,ay1 the entire ,gospel which we preach is based on this1 that we properly understand this article as that upon which our salvation and all our happiness rest1 and which is so rich and comprehensive that we never can learn it fully4 ,article ,,iii4 ,i believe in the ,holy ,ghost2 the holy ,christian ,church1 the communion of saints2 the forgiveness of sins2 the resurrection of the body2 and the life everlasting4 ,amen4 ,this article 7as ,i have said7 ,i cannot relate better than to ,sanctification1 that through the same the ,holy ,ghost1 with ,his office1 is declared and depicted1 namely1 that ,he makes holy4 ,therefore we must take our stand upon the word ,holy ,ghost1 because it is so precise and comprehensive that we cannot find another4 ,for there are1 besides1 many kinds of spirits mentioned in the ,holy ,scriptures1 as1 the spirit of man1 heavenly spirits1 and evil spirits4 ,but the ,spirit of ,god alone is called ,holy ,ghost1 that is1 ,he who has sanctified and still sanctifies us4 ,for as the ,father is called ,creator1 the ,son ,redeemer1 so the ,holy ,ghost1 from ,his work1 must be called ,sanctifier1 or ,one that makes holy4 ,but how is such sanctifying done8 ,answer3 ,just as the ,son obtains dominion1 whereby ,he wins us1 through ,his birth1 death1 resurrection1 etc41 so also the ,holy ,ghost effects our sanctification by the following parts1 namely1 by the communion of saints or the ,christian ,church1 the forgiveness of sins1 the resurrection of the body1 and the life everlasting2 that is1 ,he first leads us into ,his holy congregation1 and places us in the bosom of the ,church1 whereby ,he preaches to us and brings us to ,christ4 ,for neither you nor ,i could ever know anything of ,christ1 or believe on ,him1 and obtain ,him for our ,lord1 unless it were offered to us and granted to our hearts by the ,holy ,ghost through the preaching of the ,gospel4 ,the work is done and accomplished2 for ,christ has acquired and gained the treasure for us by ,his suffering1 death1 resurrection1 etc4 ,but if the work remained concealed so that no one knew of it1 then it would be in vain and lost4 ,that this treasure1 therefore1 might not lie buried1 but be appropriated and enjoyed1 ,god has caused the ,word to go forth and be proclaimed1 in which ,he gives the ,holy ,ghost to bring this treasure home and appropriate it to us4 ,therefore sanctifying is nothing else than bringing us to ,christ to receive this good1 to which we could not attain of ourselves4 ,learn1 then1 to understand this article most clearly4 ,if you are asked3 ,what do you mean by the words3 ,i believe in the ,holy ,ghost8 you can answer3 ,i believe that the ,holy ,ghost makes me holy1 as ,his name implies4 ,but whereby does ,he accomplish this1 or what are ,his method and means to this end8 ,answer3 ,by the ,christian ,church1 the forgiveness of sins1 the resurrection of the body1 and the life everlasting4 ,for1 in the first place1 ,he has a peculiar congregation in the world1 which is the mother that begets and bears every ,christian through the ,word of ,god1 which ,he reveals and preaches1 and through which ,he illumines and enkindles hearts1 that they understand1 accept it1 cling to it1 and persevere in it4 ,for where ,he does not cause it to be preached and made alive in the heart1 so that it is understood1 it is lost1 as was the case under the ,papacy1 where faith was entirely put under the bench1 and no one recognized ,christ as his ,lord or the ,holy ,ghost as his ,sanctifier1 that is1 no one believed that ,christ is our ,lord in the sense that ,he has acquired this treasure for us1 without our works and merit1 and made us acceptable to the ,father4 ,what1 then1 was lacking8 ,this1 that the ,holy ,ghost was not there to reveal it and cause it to be preached2 but men and evil spirits were there1 who taught us to obtain grace and be saved by our works4 ,therefore it is not a ,christian ,church either2 for where ,christ is not preached1 there is no ,holy ,ghost who creates1 calls1 and gathers the ,christian ,church1 without which no one can come to ,christ the ,lord4 ,let this suffice concerning the sum of this article4 ,but because the parts which are here enumerated are not quite clear to the simple1 we shall run over them also4 ,the ,creed denominates the holy ,christian ,church1 communionem sanctorum1 a communion of saints2 for both expressions1 taken together1 are identical4 ,but formerly the one the second expression was not there1 and it has been poorly and unintelligibly translated into ,german eine ,gemeinschaft der ,heiligen1 a communion of saints4 ,if it is to be rendered plainly1 it must be expressed quite differently in the ,german idiom2 for the word ecclesia properly means in ,german eine ,versammlung1 an assembly4 ,but we are accustomed to the word church1 by which the simple do not understand an assembled multitude1 but the consecrated house or building1 although the house ought not to be called a church1 except only for the reason that the multitude assembles there4 ,for we who assemble there make and choose for ourselves a particular place1 and give a name to the house according to the assembly4 ,thus the word ,kirche 7church7 means really nothing else than a common assembly and is not ,german by idiom1 but ,greek 7as is also the word ecclesia72 for in their own language they call it kyria1 as in ,latin it is called curia4 ,therefore in genuine ,german1 in our mother-tongue1 it ought to be called a ,christian congregation or assembly 7eine christliche ,gemeinde oder ,sammlung71 or1 best of all and most clearly1 holy ,christendom 7eine heilige ,christenheit74 ,so also the word communio1 which is added1 ought not to be rendered communion 7,gemeinschaft71 but congregation 7,gemeinde74 ,and it is nothing else than an interpretation or explanation by which some one meant to explain what the ,christian ,church is4 ,this our people1 who understood neither ,latin nor ,german1 have rendered ,gemeinschaft der ,heiligen 7communion of saints71 although no ,german language speaks thus1 nor understands it thus4 ,but to speak correct ,german1 it ought to be eine ,gemeinde der ,heiligen 7a congregation of saints71 that is1 a congregation made up purely of saints1 or1 to speak yet more plainly1 eine heilige ,gemeinde1 a holy congregation4 ,i say this in order that the words ,gemeinschaft der ,heiligen 7communion of saints7 may be understood1 because the expression has become so established by custom that it cannot well be eradicated1 and it is treated almost as heresy if one should attempt to change a word4 ,but this is the meaning and substance of this addition3 ,i believe that there is upon earth a little holy group and congregation of pure saints1 under one head1 even ,christ1 called together by the ,holy ,ghost in one faith1 one mind1 and understanding1 with manifold gifts1 yet agreeing in love1 without sects or schisms4 ,i am also a part and member of the same a sharer and joint owner of all the goods it possesses1 brought to it and incorporated into it by the ,holy ,ghost by having heard and continuing to hear the ,word of ,god1 which is the beginning of entering it4 ,for formerly1 before we had attained to this1 we were altogether of the devil1 knowing nothing of ,god and of ,christ4 ,thus1 until the last day1 the ,holy ,ghost abides with the holy congregation or ,christendom1 by means of which ,he fetches us to ,christ and which ,he employs to teach and preach to us the ,word1 whereby ,he works and promotes sanctification1 causing it this community daily to grow and become strong in the faith and its fruits which ,he produces4 ,we further believe that in this ,christian ,church we have forgiveness of sin1 which is wrought through the holy ,sacraments and ,absolution1 moreover1 through all manner of consolatory promises of the entire ,gospel4 ,therefore1 whatever is to be preached concerning the ,sacraments belongs here1 and1 in short1 the whole ,gospel and all the offices of ,christianity1 which also must be preached and taught without ceasing4 ,for although the grace of ,god is secured through ,christ1 and sanctification is wrought by the ,holy ,ghost through the ,word of ,god in the unity of the ,christian ,church1 yet on account of our flesh which we bear about with us we are never without sin4 ,everything1 therefore1 in the ,christian ,church is ordered to the end that we shall daily obtain there nothing but the forgiveness of sin through the ,word and signs1 to comfort and encourage our consciences as long as we live here4 ,thus1 although we have sins1 the grace of the ,holy ,ghost does not allow them to injure us1 because we are in the ,christian ,church1 where there is nothing but continuous1 uninterrupted forgiveness of sin1 both in that ,god forgives us1 and in that we forgive1 bear with1 and help each other4 ,but outside of this ,christian ,church1 where the ,gospel is not1 there is no forgiveness1 as also there can be no holiness sanctification4 ,therefore all who seek and wish to merit holiness sanctification1 not through the ,gospel and forgiveness of sin1 but by their works1 have expelled and severed themselves from this ,church4 ,meanwhile1 however1 while sanctification has begun and is growing daily1 we expect that our flesh will be destroyed and buried with all its uncleanness1 and will come forth gloriously1 and arise to entire and perfect holiness in a new eternal life4 ,for now we are only half pure and holy1 so that the ,holy ,ghost has ever some reason why to continue ,his work in us through the ,word1 and daily to dispense forgiveness1 until we attain to that life where there will be no more forgiveness1 but only perfectly pure and holy people1 full of godliness and righteousness1 removed and free from sin1 death1 and all evil1 in a new1 immortal1 and glorified body4 ,behold1 all this is to be the office and work of the ,holy ,ghost1 that ,he begin and daily increase holiness upon earth by means of these two things1 the ,christian ,church and the forgiveness of sin4 ,but in our dissolution ,he will accomplish it altogether in an instant1 and will forever preserve us therein by the last two parts4 ,but the term ,auferstehung des ,fleisches 7resurrection of the flesh7 here employed is not according to good ,german idiom4 ,for when we ,germans hear the word ,fleisch 7flesh71 we think no farther than of the shambles4 ,but in good ,german idiom we would say ,auferstehung des ,leibes1 or ,leichnams 7resurrection of the body74 ,however1 it is not a matter of much moment1 if we only understand the words aright4 ,this1 now1 is the article which must ever be and remain in operation4 ,for creation we have received2 redemption1 too1 is finished4 ,but the ,holy ,ghost carries on ,his work without ceasing to the last day4 ,and for that purpose ,he has appointed a congregation upon earth by which ,he speaks and does everything4 ,for ,he has not yet brought together all ,his ,christian ,church nor dispensed forgiveness4 ,therefore we believe in ,him who through the ,word daily brings us into the fellowship of this ,christian ,church1 and through the same ,word and the forgiveness of sins bestows1 increases1 and strengthens faith in order that when ,he has accomplished it all1 and we abide therein1 and die to the world and to all evil1 ,he may finally make us perfectly and forever holy2 which now we expect in faith through the ,word4 ,behold1 here you have the entire divine essence1 will1 and work depicted most exquisitely in quite short and yet rich words wherein consists all our wisdom1 which surpasses and exceeds the wisdom1 mind1 and reason of all men4 ,for although the whole world with all diligence has endeavored to ascertain what ,god is1 what ,he has in mind and does1 yet has she never been able to attain to the knowledge and understanding of any of these things4 ,but here we have everything in richest measure2 for here in all three articles ,he has ,himself revealed and opened the deepest abyss of his paternal heart and of ,his pure unutterable love4 ,for ,he has created us for this very object1 that ,he might redeem and sanctify us2 and in addition to giving and imparting to us everything in heaven and upon earth1 ,he has given to us even ,his ,son and the ,holy ,ghost1 by whom to bring us to ,himself4 ,for 7as explained above7 we could never attain to the knowledge of the grace and favor of the ,father except through the ,lord ,christ1 who is a mirror of the paternal heart1 outside of whom we see nothing but an angry and terrible ,judge4 ,but of ,christ we could know nothing either1 unless it had been revealed by the ,holy ,ghost4 ,these articles of the ,creed1 therefore1 divide and separate us ,christians from all other people upon earth4 ,for all outside of ,christianity1 whether heathen1 ,turks1 ,jews1 or false ,christians and hypocrites1 although they believe in1 and worship1 only one true ,god1 yet know not what ,his mind towards them is1 and cannot expect any love or blessing from ,him2 therefore they abide in eternal wrath and damnation4 ,for they have not the ,lord ,christ1 and1 besides1 are not illumined and favored by any gifts of the ,holy ,ghost4 ,from this you perceive that the ,creed is a doctrine quite different from the ,ten ,commandments2 for the latter teaches indeed what we ought to do1 but the former tells what ,god does for us and gives to us4 ,moreover1 apart from this1 the ,ten ,commandments are written in the hearts of all men2 the ,creed1 however1 no human wisdom can comprehend1 but it must be taught by the ,holy ,ghost alone4 ,the latter doctrine of the ,law1 therefore makes no ,christian1 for the wrath and displeasure of ,god abide upon us still1 because we cannot keep what ,god demands of us2 but this namely1 the doctrine of faith brings pure grace1 and makes us godly and acceptable to ,god4 ,for by this knowledge we obtain love and delight in all the commandments of ,god1 because here we see that ,god gives ,himself entire to us1 with all that ,he has and is able to do1 to aid and direct us in keeping the ,ten ,commandments -- the ,father1 all creatures2 the ,son1 ,his entire work2 and the ,holy ,ghost1 all ,his gifts4 ,let this suffice concerning the ,creed to lay a foundation for the simple1 that they may not be burdened1 so that1 if they understand the substance of it1 they themselves may afterwards strive to acquire more1 and to refer to these parts whatever they learn in the ,scriptures1 and may ever grow and increase in richer understanding4 ,for as long as we live here1 we shall daily have enough to do to preach and to learn this4 ,part ,third4 ,,of ,,prayer4 ,the ,lord's ,prayer4 ,we have now heard what we must do and believe1 in which things the best and happiest life consists4 ,now follows the third part1 how we ought to pray4 ,for since we are so situated that no man can perfectly keep the ,ten ,commandments1 even though he have begun to believe1 and since the devil with all his power together with the world and our own flesh1 resists our endeavors1 nothing is so necessary as that we should continually resort to the ear of ,god1 call upon ,him1 and pray to ,him1 that ,he would give1 preserve1 and increase in us faith and the fulfillment of the ,ten ,commandments1 and that ,he would remove everything that is in our way and opposes us therein4 ,but that we might know what and how to pray1 our ,lord ,christ has ,himself taught us both the mode and the words1 as we shall see4 ,but before we explain the ,lord's ,prayer part by part1 it is most necessary first to exhort and incite people to prayer1 as ,christ and the apostles also have done4 ,and the first matter is to know that it is our duty to pray because of ,god's commandment4 ,for thus we heard in the ,second ,commandment3 ,thou shalt not take the name of the lord1 thy ,god1 in vain1 that we are there required to praise that holy name1 and call upon it in every need1 or to pray4 ,for to call upon the name of ,god is nothing else than to pray4 ,prayer is therefore as strictly and earnestly commanded as all other commandments3 to have no other ,god1 not to kill1 not to steal1 etc4 ,let no one think that it is all the same whether he pray or not1 as vulgar people do1 who grope in such delusion and ask ,why should ,i pray8 ,who knows whether ,god heeds or will hear my prayer8 ,if ,i do not pray1 some one else will4 ,and thus they fall into the habit of never praying1 and frame a pretext1 as though we taught that there is no duty or need of prayer1 because we reject false and hypocritical prayers4 ,but this is true indeed that such prayers as have been offered hitherto when men were babbling and bawling in the churches were no prayers4 ,for such external matters1 when they are properly observed1 may be a good exercise for young children1 scholars1 and simple persons1 and may be called singing or reading1 but not really praying4 ,but praying1 as the ,second ,commandment teaches1 is to call upon ,god in every need4 ,this ,he requires of us1 and has not left it to our choice4 ,but it is our duty and obligation to pray if we would be ,christians1 as much as it is our duty and obligation to obey our parents and the government2 for by calling upon it and praying the name of ,god is honored and profitably employed4 ,this you must note above all things1 that thereby you may silence and repel such thoughts as would keep and deter us from prayer4 ,for just as it would be idle for a son to say to his father1 ,of what advantage is my obedience8 ,i will go and do what ,i can2 it is all the same2 but there stands the commandment1 ,thou shalt and must do it1 so also here it is not left to my will to do it or leave it undone1 but prayer shall and must be offered at the risk of ,god's wrath and displeasure4 ,this is therefore to be understood and noted before everything else1 in order that thereby we may silence and repel the thoughts which would keep and deter us from praying1 as though it were not of much consequence if we do not pray1 or as though it were commanded those who are holier and in better favor with ,god than we2 as1 indeed1 the human heart is by nature so despondent that it always flees from ,god and imagines that ,he does not wish or desire our prayer1 because we are sinners and have merited nothing but wrath4 ,against such thoughts 7,i say7 we should regard this commandment and turn to ,god1 that we may not by such disobedience excite ,his anger still more4 ,for by this commandment ,he gives us plainly to understand that ,he will not cast us from ,him nor chase us away1 although we are sinners1 but rather draw us to ,himself1 so that we might humble ourselves before ,him1 bewail this misery and plight of ours1 and pray for grace and help4 ,therefore we read in the ,scriptures that ,he is angry also with those who were smitten for their sin1 because they did not return to ,him and by their prayers assuage ,his wrath and seek ,his grace4 ,now1 from the fact that it is so solemnly commanded to pray1 you are to conclude and think1 that no one should by any means despise his prayer1 but rather set great store by it1 and always seek an illustration from the other commandments4 ,a child should by no means despise his obedience to father and mother1 but should always think3 ,this work is a work of obedience1 and what ,i do ,i do with no other intention than that ,i may walk in the obedience and commandment of ,god1 on which ,i can settle and stand firm1 and esteem it a great thing1 not on account of my worthiness1 but on account of the commandment4 ,so here also1 what and for what we pray we should regard as demanded by ,god and done in obedience to ,him1 and should reflect thus3 ,on my account it would amount to nothing2 but it shall avail1 for the reason that ,god has commanded it4 ,therefore everybody1 no matter what he has to say in prayer1 should always come before ,god in obedience to this commandment4 ,we pray1 therefore1 and exhort every one most diligently to take this to heart and by no means to despise our prayer4 ,for hitherto it has been taught thus in the devil's name that no one regarded these things1 and men supposed it to be sufficient to have done the work1 whether ,god would hear it or not4 ,but that is staking prayer on a risk1 and murmuring it at a venture1 and therefore it is a lost prayer4 ,for we allow such thoughts as these to lead us astray and deter us3 ,i am not holy or worthy enough2 if ,i were as godly and holy as ,st4 ,peter or ,st4 ,paul1 then ,i would pray4 ,but put such thoughts far away1 for just the same commandment which applied to ,st4 ,paul applies also to me2 and the ,second ,commandment is given as much on my account as on his account1 so that he can boast of no better or holier commandment4 ,therefore you should say3 ,my prayer is as precious1 holy1 and pleasing to ,god as that of ,st4 ,paul or of the most holy saints4 ,this is the reason3 ,for ,i will gladly grant that he is holier in his person1 but not on account of the commandment2 since ,god does not regard prayer on account of the person1 but on account of ,his word and obedience thereto4 ,for on the commandment on which all the saints rest their prayer ,i1 too1 rest mine4 ,moreover ,i pray for the same thing for which they all pray and ever have prayed2 besides1 ,i have just as great a need of it as those great saints1 yea1 even a greater one than they4 ,let this be the first and most important point1 that all our prayers must be based and rest upon obedience to ,god1 irrespective of our person1 whether we be sinners or saints1 worthy or unworthy4 ,and we must know that ,god will not have it treated as a jest1 but be angry1 and punish all who do not pray1 as surely as ,he punishes all other disobedience2 next1 that ,he will not suffer our prayers to be in vain or lost4 ,for if ,he did not intend to answer your prayer1 ,he would not bid you pray and add such a severe commandment to it4 ,in the second place1 we should be the more urged and incited to pray because ,god has also added a promise1 and declared that it shall surely be done to us as we pray1 as ,he says ,ps4 #ej1 #ae3 ,call upon ,me in the day of trouble3 ,i will deliver thee4 ,and ,christ in the ,gospel of ,st4 ,matthew1 #g1 #g3 ,ask1 and it shall be given you4 ,for every one that asketh receiveth4 ,such promises ought certainly to encourage and kindle our hearts to pray with pleasure and delight1 since ,he testifies with ,his own word that our prayer is heartily pleasing to ,him1 moreover1 that it shall assuredly be heard and granted1 in order that we may not despise it or think lightly of it1 and pray at a venture4 ,this you can hold up to ,him and say3 ,here ,i come1 dear ,father1 and pray1 not of my own purpose nor upon my own worthiness1 but at ,thy commandment and promise1 which cannot fail or deceive me4 ,whoever1 therefore1 does not believe this promise must know again that he excites ,god to anger as a person who most highly dishonors ,him and reproaches ,him with falsehood4 ,besides this1 we should be incited and drawn to prayer because in addition to this commandment and promise ,god anticipates us1 and ,himself arranges the words and form of prayer for us1 and places them upon our lips as to how and what we should pray1 that we may see how heartily ,he pities us in our distress1 and may never doubt that such prayer is pleasing to ,him and shall certainly be answered2 which the ,lord's ,prayer is a great advantage indeed over all other prayers that we might compose ourselves4 ,for in them the conscience would ever be in doubt and say3 ,i have prayed1 but who knows how it pleases ,him1 or whether ,i have hit upon the right proportions and form8 ,hence there is no nobler prayer to be found upon earth than the ,lord's ,prayer which we daily pray because it has this excellent testimony1 that ,god loves to hear it1 which we ought not to surrender for all the riches of the world4 ,and it has been prescribed also for this reason that we should see and consider the distress which ought to urge and compel us to pray without ceasing4 ,for whoever would pray must have something to present1 state1 and name which he desires2 if not1 it cannot be called a prayer4 ,therefore we have rightly rejected the prayers of monks and priests1 who howl and growl day and night like fiends2 but none of them think of praying for a hair's breadth of anything4 ,and if we would assemble all the churches1 together with all ecclesiastics1 they would be obliged to confess that they have never from the heart prayed for even a drop of wine4 ,for none of them has ever purposed to pray from obedience to ,god and faith in ,his promise1 nor has any one regarded any distress1 but 7when they had done their best7 they thought no further than this1 to do a good work1 whereby they might repay ,god1 as being unwilling to take anything from ,him1 but wishing only to give ,him something4 ,but where there is to be a true prayer there must be earnestness4 ,men must feel their distress1 and such distress as presses them and compels them to call and cry out then prayer will be made spontaneously1 as it ought to be1 and men will require no teaching how to prepare for it and to attain to the proper devotion4 ,but the distress which ought to concern us most1 both as regards ourselves and every one1 you will find abundantly set forth in the ,lord's ,prayer4 ,therefore it is to serve also to remind us of the same1 that we contemplate it and lay it to heart1 lest we become remiss in prayer4 ,for we all have enough that we lack1 but the great want is that we do not feel nor see it4 ,therefore ,god also requires that you lament and plead such necessities and wants1 not because ,he does not know them1 but that you may kindle your heart to stronger and greater desires1 and make wide and open your cloak to receive much4 ,therefore1 every one of us should accustom himself from his youth daily to pray for all his wants1 whenever he is sensible of anything affecting his interests or that of other people among whom he may live1 as for preachers1 the government1 neighbors1 domestics1 and always 7as we have said7 to hold up to ,god ,his commandment and promise1 knowing that ,he will not have them disregarded4 ,this ,i say because ,i would like to see these things brought home again to the people that they might learn to pray truly1 and not go about coldly and indifferently1 whereby they become daily more unfit for prayer2 which is just what the devil desires1 and for what he works with all his powers4 ,for he is well aware what damage and harm it does him when prayer is in proper practice4 ,for this we must know1 that all our shelter and protection rest in prayer alone4 ,for we are far too feeble to cope with the devil and all his power and adherents that set themselves against us1 and they might easily crush us under their feet4 ,therefore we must consider and take up those weapons with which ,christians must be armed in order to stand against the devil4 ,for what do you think has hitherto accomplished such great things1 has checked or quelled the counsels1 purposes1 murder1 and riot of our enemies1 whereby the devil thought to crush us1 together with the ,gospel1 except that the prayer of a few godly men intervened like a wall of iron on our side8 ,they should else have witnessed a far different tragedy1 namely1 how the devil would have destroyed all ,germany in its own blood4 ,but now they may confidently deride it and make a mock of it1 however1 we shall nevertheless be a match both for themselves and the devil by prayer alone1 if we only persevere diligently and not become slack4 ,for whenever a godly ,christian prays3 ,dear ,father let ,thy will be done1 ,god speaks from on high and says3 ,yes1 dear child1 it shall be so1 in spite of the devil and all the world4 ,let this be said as an exhortation1 that men may learn1 first of all1 to esteem prayer as something great and precious1 and to make a proper distinction between babbling and praying for something4 ,for we by no means reject prayer1 but the bare1 useless howling and murmuring we reject1 as ,christ ,himself also rejects and prohibits long palavers4 ,now we shall most briefly and clearly treat of the ,lord's ,prayer4 ,here there is comprehended in seven successive articles1 or petitions1 every need which never ceases to relate to us1 and each so great that it ought to constrain us to keep praying it all our lives4 ,the ,first ,petition4 ,hallowed be ,thy name4 ,this is1 indeed1 somewhat obscure1 and not expressed in good ,german1 for in our mother-tongue we would say3 ,heavenly ,father1 help that by all means ,thy name may be holy4 ,but what is it to pray that ,his name may be holy8 ,is it not holy already8 ,answer3 ,yes1 it is always holy in its nature1 but in our use it is not holy4 ,for ,god's name was given us when we became ,christians and were baptized1 so that we are called children of ,god and have the ,sacraments by which ,he so incorporates us in ,himself that everything which is ,god's must serve for our use4 ,here now the great need exists for which we ought to be most concerned1 that this name have its proper honor1 be esteemed holy and sublime as the greatest treasure and sanctuary that we have2 and that as godly children we pray that the name of ,god1 which is already holy in heaven1 may also be and remain holy with us upon earth and in all the world4 ,but how does it become holy among us8 ,answer1 as plainly as it can be said3 ,when both our doctrine and life are godly and ,christian4 ,for since in this prayer we call ,god our ,father1 it is our duty always to deport and demean ourselves as godly children1 that ,he may not receive shame1 but honor and praise from us4 ,now the name of ,god is profaned by us either in words or in works4 7,for whatever we do upon the earth must be either words or works1 speech or act47 ,in the first place1 then1 it is profaned when men preach1 teach1 and speak in the name of ,god what is false and misleading1 so that ,his name must serve to adorn and to find a market for falsehood4 ,that is1 indeed1 the greatest profanation and dishonor of the divine name4 ,furthermore1 also when men1 by swearing1 cursing1 conjuring1 etc41 grossly abuse the holy name as a cloak for their shame4 ,in the second place also by an openly wicked life and works1 when those who are called ,christians and the people of ,god are adulterers1 drunkards1 misers1 envious1 and slanderers4 ,here again must the name of ,god come to shame and be profaned because of us4 ,for just as it is a shame and disgrace to a natural father to have a bad perverse child that opposes him in words and deeds1 so that on its account he suffers contempt and reproach1 so also it brings dishonor upon ,god if we who are called by ,his name and have all manner of goods from ,him teach1 speak1 and live in any other manner except as godly and heavenly children1 so that people say of us that we must be not ,god's1 but the devil's children4 ,thus you see that in this petition we pray just for that which ,god demands in the ,second ,commandment2 namely1 that ,his name be not taken in vain to swear1 curse1 lie1 deceive1 etc41 but be usefully employed to the praise and honor of ,god4 ,for whoever employs the name of ,god for any sort of wrong profanes and desecrates this holy name1 as aforetime a church was considered desecrated when a murder or any other crime had been committed in it1 or when a pyx or relic was desecrated1 as being holy in themselves1 yet become unholy in use4 ,thus this point is easy and clear if only the language is understood1 that to hallow is the same as in our idiom to praise1 magnify1 and honor both in word and deed4 ,here1 now1 learn how great need there is of such prayer4 ,for because we see how full the world is of sects and false teachers1 who all wear the holy name as a cover and sham for their doctrines of devils1 we ought by all means to pray without ceasing1 and to cry and call upon ,god against all such as preach and believe falsely and whatever opposes and persecutes our ,gospel and pure doctrine1 and would suppress it1 as bishops1 tyrants1 enthusiasts1 etc4 ,likewise also for ourselves who have the ,word of ,god1 but are not thankful for it1 nor live as we ought according to the same4 ,if now you pray for this with your heart1 you can be sure that it pleases ,god2 for ,he will not hear anything more dear to ,him than that ,his honor and praise is exalted above everything else1 and ,his ,word is taught in its purity and is esteemed precious and dear4 ,the ,second ,petition4 ,thy kingdom come4 ,as we prayed in the ,first ,petition concerning the honor and name of ,god that ,he would prevent the world from adorning its lies and wickedness with it1 but cause it to be esteemed sublime and holy both in doctrine and life1 so that ,he may be praised and magnified in us1 so here we pray that ,his kingdom also may come4 ,but just as the name of ,god is in itself holy1 and we pray nevertheless that it be holy among us1 so also ,his kingdom comes of itself1 without our prayer1 yet we pray nevertheless that it may come to us1 that is1 prevail among us and with us1 so that we may be a part of those among whom ,his name is hallowed and ,his kingdom prospers4 ,but what is the kingdom of ,god8 ,answer3 ,nothing else than what we learned in the ,creed1 that ,god sent ,his ,son ,jesus ,christ our ,lord1 into the world to redeem and deliver us from the power of the devil1 and to bring us to ,himself1 and to govern us as a ,king of righteousness1 life and salvation against sin death1 and an evil conscience1 for which end ,he has also bestowed ,his ,holy ,ghost1 who is to bring these things home to us by ,his holy ,word1 and to illumine and strengthen us in the faith by ,his power4 ,therefore we pray here in the first place that this may become effective with us1 and that ,his name be so praised through the holy ,word of ,god and a ,christian life that both we who have accepted it may abide and daily grow therein1 and that it may gain approbation and adherence among other people and proceed with power throughout the world1 that many may find entrance into the ,kingdom of ,grace1 be made partakers of redemption1 being led thereto by the ,holy ,ghost1 in order that thus we may all together remain forever in the one kingdom now begun4 ,for the coming of ,god's ,kingdom to us occurs in two ways2 first1 here in time through the ,word and faith2 and secondly1 in eternity forever through revelation4 ,now we pray for both these things1 that it may come to those who are not yet in it1 and1 by daily increase1 to us who have received the same1 and hereafter in eternal life4 ,all this is nothing else than saying3 ,dear ,father1 we pray1 give us first ,thy ,word1 that the ,gospel be preached properly throughout the world2 and secondly1 that it be received in faith1 and work and live in us1 so that through the ,word and the power of the ,holy ,ghost ,thy kingdom may prevail among us1 and the kingdom of the devil be put down1 that he may have no right or power over us1 until at last it shall be utterly destroyed1 and sin1 death1 and hell shall be exterminated1 that we may live forever in perfect righteousness and blessedness4 ,from this you perceive that we pray here not for a crust of bread or a temporal1 perishable good1 but for an eternal inestimable treasure and everything that ,god ,himself possesses2 which is far too great for any human heart to think of desiring if ,he had not ,himself commanded us to pray for the same4 ,but because ,he is ,god1 ,he also claims the honor of giving much more and more abundantly than any one can comprehend1 -- like an eternal1 unfailing fountain1 which1 the more it pours forth and overflows1 the more it continues to give1 -- and ,he desires nothing more earnestly of us than that we ask much and great things of ,him1 and again is angry if we do not ask and pray confidently4 ,for just as when the richest and most mighty emperor would bid a poor beggar ask whatever he might desire1 and were ready to give great imperial presents1 and the fool would beg only for a dish of gruel1 he would be rightly considered a rogue and a scoundrel who treated the command of his imperial majesty as a jest and sport1 and was not worthy of coming into his presence3 so also it is a great reproach and dishonor to ,god if we1 to whom ,he offers and pledges so many unspeakable treasures1 despise the same1 or have not the confidence to receive them1 but scarcely venture to pray for a piece of bread4 ,all this is the fault of the shameful unbelief which does not look to ,god for as much good as will satisfy the stomach1 much less expects without doubt such eternal treasures of ,god4 ,therefore we must strengthen ourselves against it1 and let this be our first prayer2 then1 indeed1 we shall have all else in abundance1 as ,christ teaches ,matt4 #f1 #cc3 ,seek ye first the kingdom of ,god and ,his righteousness and all these things shall be added unto you4 ,for how could ,he allow us to suffer want and to be straitened in temporal things when ,he promises that which is eternal and imperishable8 ,the ,third ,petition4 ,thy will be done on earth as it is in heaven4 ,thus far we have prayed that ,god's name be honored by us1 and that ,his kingdom prevail among us2 in which two points is comprehended all that pertains to the honor of ,god and to our salvation1 that we receive as our own ,god and all ,his riches4 ,but now a need just as great arises1 namely1 that we firmly keep them1 and do not suffer ourselves to be torn therefrom4 ,for as in a good government it is not only necessary that there be those who build and govern well1 but also those who make defense1 afford protection and maintain it firmly1 so here likewise1 although we have prayed for the greatest need1 for the ,gospel1 faith1 and the ,holy ,ghost1 that ,he may govern us and redeem us from the power of the devil1 we must also pray that ,his will be done4 ,for there will be happenings quite strange if we are to abide therein1 as we shall have to suffer many thrusts and blows on that account from everything that ventures to oppose and prevent the fulfillment of the two petitions that precede4 ,for no one believes how the devil opposes and resists them1 and cannot suffer that any one teach or believe aright4 ,and it hurts him beyond measure to suffer his lies and abominations1 that have been honored under the most specious pretexts of the divine name1 to be exposed1 and to be disgraced himself1 and1 besides1 be driven out of the heart1 and suffer such a breach to be made in his kingdom4 ,therefore he chafes and rages as a fierce enemy with all his power and might1 and marshals all his subjects1 and1 in addition enlists the world and our own flesh as his allies4 ,for our flesh is in itself indolent and inclined to evil1 even though we have accepted and believe the ,word of ,god4 ,the world1 however1 is perverse and wicked2 this he incites against us1 fans and stirs the fire1 that he may hinder and drive us back1 cause us to fall1 and again bring us under his power4 ,such is all his will1 mind1 and thought1 for which he strives day and night1 and never rests a moment1 employing all arts1 wiles1 ways1 and means whichever he can invent4 ,if we would be ,christians1 therefore1 we must surely expect and reckon upon having the devil with all his angels and the world as our enemies1 who will bring every possible misfortune and grief upon us4 ,for where the ,word of ,god is preached1 accepted1 or believed1 and produces fruit1 there the holy cross cannot be wanting4 ,and let no one think that he shall have peace2 but he must risk what whatever he has upon earth -- possessions1 honor4 house and estate1 wife and children1 body and life4 ,now1 this hurts our flesh and the old ,adam2 for the test is to be steadfast and to suffer with patience in whatever way we are assailed1 and to let go whatever is taken from us4 ,hence there is just as great need1 as in all the others1 that we pray without ceasing3 ,dear ,father1 ,thy will be done1 not the will of the devil and of our enemies1 nor of anything that would persecute and suppress ,thy holy ,word or hinder ,thy kingdom2 and grant that we may bear with patience and overcome whatever is to be endured on that account1 lest our poor flesh yield or fall away from weakness or sluggishness4 ,behold1 thus we have in these three petitions1 in the simplest manner1 the need which relates to ,god ,himself1 yet all for our sakes4 ,for whatever we pray concerns only us1 namely1 as we have said1 that what must be done anyway without us1 may also be done in us4 ,for as ,his name must be hallowed and ,his kingdom come without our prayer1 so also ,his will must be done and succeed although the devil with all his adherents raise a great tumult1 are angry and rage against it1 and undertake to exterminate the ,gospel utterly4 ,but for our own sakes we must pray that even against their fury ,his will be done without hindrance also among us1 that they may not be able to accomplish anything and we remain firm against all violence and persecution1 and submit to such will of ,god4 ,such prayer1 then1 is to be our protection and defense now1 is to repel and put down all that the devil1 ,pope1 bishops1 tyrants1 and heretics can do against our ,gospel4 ,let them all rage and attempt their utmost1 and deliberate and resolve how they may suppress and exterminate us1 that their will and counsel may prevail3 over and against this one or two ,christians with this petition alone shall be our wall against which they shall run and dash themselves to pieces4 ,this consolation and confidence we have1 that the will and purpose of the devil and of all our enemies shall and must fail and come to naught1 however proud1 secure1 and powerful they know themselves to be4 ,for if their will were not broken and hindered1 the kingdom of ,god could not abide on earth nor ,his name be hallowed4 ,the ,fourth ,petition4 ,give us this day our daily bread4 ,here1 now1 we consider the poor breadbasket1 the necessaries of our body and of the temporal life4 ,it is a brief and simple word1 but it has a very wide scope4 ,for when you mention and pray for daily bread1 you pray for everything that is necessary in order to have and enjoy daily bread and1 on the other hand1 against everything which interferes with it4 ,therefore you must open wide and extend your thoughts not only to the oven or the flour-bin but to the distant field and the entire land1 which bears and brings to us daily bread and every sort of sustenance4 ,for if ,god did not cause it to grow1 and bless and preserve it in the field1 we could never take bread from the oven or have any to set upon the table4 ,to comprise it briefly1 this petition includes everything that belongs to our entire life in the world1 because on that account alone do we need daily bread4 ,now for our life it is not only necessary that our body have food and covering and other necessaries1 but also that we spend our days in peace and quiet among the people with whom we live and have intercourse in daily business and conversation and all sorts of doings1 in short1 whatever pertains both to the domestic and to the neighborly or civil relation and government4 ,for where these two things are hindered intercepted and disturbed that they do not prosper as they ought1 the necessaries of life also are impeded1 so that ultimately life cannot be maintained4 ,and there is1 indeed1 the greatest need to pray for temporal authority and government1 as that by which most of all ,god preserves to us our daily bread and all the comforts of this life4 ,for though we have received of ,god all good things in abundance we are not able to retain any of them or use them in security and happiness1 if ,he did not give us a permanent and peaceful government4 ,for where there are dissension1 strife1 and war1 there the daily bread is already taken away1 or at least checked4 ,therefore it would be very proper to place in the coat-of-arms of every pious prince a loaf of bread instead of a lion1 or a wreath of rue1 or to stamp it upon the coin1 to remind both them and their subjects that by their office we have protection and peace1 and that without them we could not eat and retain our daily bread4 ,therefore they are also worthy of all honor1 that we give to them for their office what we ought and can1 as to those through whom we enjoy in peace and quietness what we have1 because otherwise we would not keep a farthing2 and that1 in addition1 we also pray for them that through them ,god may bestow on us the more blessing and good4 ,let this be a very brief explanation and sketch1 showing how far this petition extends through all conditions on earth4 ,of this any one might indeed make a long prayer1 and with many words enumerate all the things that are included therein1 as that we pray ,god to give us food and drink1 clothing1 house1 and home1 and health of body2 also that ,he cause the grain and fruits of the field to grow and mature well2 furthermore1 that ,he help us at home towards good housekeeping1 that ,he give and preserve to us a godly wife1 children1 and servants1 that ,he cause our work1 trade1 or whatever we are engaged in to prosper and succeed1 favor us with faithful neighbors and good friends1 etc4 ,likewise1 that ,he give to emperors1 kings1 and all estates1 and especially to the rulers of our country and to all counselors1 magistrates1 and officers1 wisdom1 strength1 and success that they may govern well and vanquish the ,turks and all enemies2 to subjects and the common people1 obedience1 peace1 and harmony in their life with one another1 and on the other hand1 that ,he would preserve us from all sorts of calamity to body and livelihood1 as lightning1 hail1 fire1 flood1 poison1 pestilence1 cattle-plague1 war and bloodshed1 famine1 destructive beasts1 wicked men1 etc4 ,all this it is well to impress upon the simple1 namely1 that these things come from ,god1 and must be prayed for by us4 ,but this petition is especially directed also against our chief enemy1 the devil4 ,for all his thought and desire is to deprive us of all that we have from ,god1 or to hinder it2 and he is not satisfied to obstruct and destroy spiritual government in leading souls astray by his lies and bringing them under his power1 but he also prevents and hinders the stability of all government and honorable1 peaceable relations on earth4 ,there he causes so much contention1 murder1 sedition1 and war also lightning and hail to destroy grain and cattle1 to poison the air1 etc4 ,in short1 he is sorry that any one has a morsel of bread from ,god and eats it in peace2 and if it were in his power1 and our prayer 7next to ,god7 did not prevent him1 we would not keep a straw in the field1 a farthing in the house1 yea1 not even our life for an hour1 especially those who have the ,word of ,god and would like to be ,christians4 ,behold1 thus ,god wishes to indicate to us how ,he cares for us in all our need1 and faithfully provides also for our temporal support4 and although ,he abundantly grants and preserves these things even to the wicked and knaves1 yet ,he wishes that we pray for them1 in order that we may recognize that we receive them from ,his hand1 and may feel ,his paternal goodness toward us therein4 ,for when ,he withdraws ,his hand1 nothing can prosper nor be maintained in the end1 as1 indeed1 we daily see and experience4 ,how much trouble there is now in the world only on account of bad coin1 yea1 on account of daily oppression and raising of prices in common trade1 bargaining and labor on the part of those who wantonly oppress the poor and deprive them of their daily bread6 ,this we must suffer indeed2 but let them take care that they do not lose the common intercession1 and beware lest this petition in the ,lord's ,prayer be against them4 ,the ,fifth ,petition4 ,and forgive us our trespasses1 as we forgive those who trespass against us4 ,this part now relates to our poor miserable life1 which1 although we have and believe the ,word of ,god1 and do and submit to ,his will1 and are supported by ,his gifts and blessings is nevertheless not without sin4 ,for we still stumble daily and transgress because we live in the world among men who do us much harm and give us cause for impatience1 anger1 revenge1 etc4 ,besides1 we have ,satan at our back1 who sets upon us on every side1 and fights 7as we have heard7 against all the foregoing petitions1 so that it is not possible always to stand firm in such a persistent conflict4 ,therefore there is here again great need to call upon ,god and to pray3 ,dear ,father1 forgive us our trespasses4 ,not as though ,he did not forgive sin without and even before our prayer 7for ,he has given us the ,gospel1 in which is pure forgiveness before we prayed or ever thought about it74 ,but this is to the intent that we may recognize and accept such forgiveness4 ,for since the flesh in which we daily live is of such a nature that it neither trusts nor believes ,god1 and is ever active in evil lusts and devices1 so that we sin daily in word and deed1 by commission and omission by which the conscience is thrown into unrest1 so that it is afraid of the wrath and displeasure of ,god1 and thus loses the comfort and confidence derived from the ,gospel2 therefore it is ceaselessly necessary that we run hither and obtain consolation to comfort the conscience again4 ,but this should serve ,god's purpose of breaking our pride and keeping us humble4 ,for in case any one should boast of his godliness and despise others1 ,god has reserved this prerogative to ,himself1 that the person is to consider himself and place this prayer before his eyes1 and he will find that he is no better than others1 and that in the presence of ,god all must lower their plumes1 and be glad that they can attain forgiveness4 ,and let no one think that as long as we live here he can reach such a position that he will not need such forgiveness4 ,in short1 if ,god does not forgive without ceasing1 we are lost4 ,it is therefore the intent of this petition that ,god would not regard our sins and hold up to us what we daily deserve1 but would deal graciously with us1 and forgive1 as ,he has promised1 and thus grant us a joyful and confident conscience to stand before ,him in prayer4 ,for where the heart is not in right relation towards ,god1 nor can take such confidence1 it will nevermore venture to pray4 ,but such a confident and joyful heart can spring from nothing else than the certain knowledge of the forgiveness of sin4 ,but there is here attached a necessary1 yet consolatory addition3 ,as we forgive4 ,he has promised that we shall be sure that everything is forgiven and pardoned1 yet in the manner that we also forgive our neighbor4 ,for just as we daily sin much against ,god and yet ,he forgives everything through grace1 so we1 too1 must ever forgive our neighbor who does us injury1 violence1 and wrong1 shows malice toward us1 etc4 ,if1 therefore you do not forgive1 then do not think that ,god forgives you2 but if you forgive1 you have this consolation and assurance1 that you are forgiven in heaven1 not on account of your forgiving1 -- for ,god forgives freely and without condition1 out of pure grace1 because ,he has so promised1 as the ,gospel teaches1 -- but in order that ,he may set this up for our confirmation and assurance for a sign alongside of the promise which accords with this prayer1 ,luke #f1 #cg3 ,forgive1 and ye shall be forgiven4 ,therefore ,christ also repeats it soon after the ,lord's ,prayer1 and says1 ,matt4 #f1ad3 ,for if ye forgive men their trespasses1 your heavenly ,father will also forgive you1 etc4 ,this sign is therefore attached to this petition1 that1 when we pray1 we remember the promise and reflect thus3 ,dear ,father1 for this reason ,i come and pray ,thee to forgive me1 not that ,i can make satisfaction1 or can merit anything by my works1 but because ,thou hast promised and attached the seal thereto that ,i should be as sure as though ,i had absolution pronounced by ,thyself4 ,for as much as ,baptism and the ,lord's ,supper appointed as external signs1 effect1 so much also this sign can effect to confirm our consciences and cause them to rejoice4 ,and it is especially given for this purpose1 that we might use and practice it every hour1 as a thing that we have with us at all times4 ,the ,sixth ,petition4 ,and lead us not into temptation4 ,we have now heard enough what toil and labor is required to retain all that for which we pray1 and to persevere therein1 which1 however1 is not achieved without infirmities and stumbling4 ,besides1 although we have received forgiveness and a good conscience and are entirely acquitted1 yet is our life of such a nature that one stands to-day and to-morrow falls4 ,therefore1 even though we be godly now and stand before ,god with a good conscience1 we must pray again that ,he would not suffer us to relapse and yield to trials and temptations4 ,temptation1 however1 or 7as our ,saxons in olden times used to call it7 ,bekoerunge1 is of three kinds1 namely1 of the flesh1 of the world and of the devil4 ,for in the flesh we dwell and carry the old ,adam about our neck1 who exerts himself and incites us daily to inchastity1 laziness1 gluttony and drunkenness1 avarice and deception1 to defraud our neighbor and to overcharge him1 and1 in short1 to all manner of evil lusts which cleave to us by nature1 and to which we are incited by the society1 example and what we hear and see of other people1 which often wound and inflame even an innocent heart4 ,next comes the world1 which offends us in word and deed1 and impels us to anger and impatience4 ,in short1 there is nothing but hatred and envy1 enmity1 violence and wrong1 unfaithfulness1 vengeance1 cursing1 raillery slander1 pride and haughtiness1 with superfluous finery1 honor1 fame1 and power1 where no one is willing to be the least1 but every one desires to sit at the head and to be seen before all4 ,then comes the devil1 inciting and provoking in all directions1 but especially agitating matters that concern the conscience and spiritual affairs1 namely1 to induce us to despise and disregard both the ,word and works of ,god to tear us away from faith1 hope1 and love and bring us into misbelief1 false security1 and obduracy1 or1 on the other hand1 to despair1 denial of ,god1 blasphemy1 and innumerable other shocking things4 ,these are indeed snares and nets1 yea1 real fiery darts which are shot most venomously into the heart1 not by flesh and blood1 but by the devil4 ,great and grievous1 indeed1 are these dangers and temptations which every ,christian must bear1 even though each one were alone by himself1 so that every hour that we are in this vile life where we are attacked on all sides1 chased and hunted down1 we are moved to cry out and to pray that ,god would not suffer us to become weary and faint and to relapse into sin1 shame1 and unbelief4 ,for otherwise it is impossible to overcome even the least temptation4 ,this1 then1 is leading us not into temptation1 to wit1 when ,he gives us power and strength to resist1 the temptation1 however1 not being taken away or removed4 ,for while we live in the flesh and have the devil about us1 no one can escape temptation and allurements2 and it cannot be otherwise than that we must endure trials1 yea1 be engulfed in them2 but we pray for this1 that we may not fall and be drowned in them4 ,to feel temptation is therefore a far different thing from consenting or yielding to it4 ,we must all feel it1 although not all in the same manner1 but some in a greater degree and more severely than others2 as1 the young suffer especially from the flesh1 afterwards1 they that attain to middle life and old age1 from the world1 but others who are occupied with spiritual matters1 that is1 strong ,christians1 from the devil4 ,but such feeling1 as long as it is against our will and we would rather be rid of it1 can harm no one4 ,for if we did not feel it1 it could not be called a temptation4 ,but to consent thereto is when we give it the reins and do not resist or pray against it4 ,therefore we ,christians must be armed and daily expect to be incessantly attacked1 in order that no one may go on in security and heedlessly1 as though the devil were far from us1 but at all times expect and parry his blows4 ,for though ,i am now chaste1 patient1 kind1 and in firm faith1 the devil will this very hour send such an arrow into my heart that ,i can scarcely stand4 ,for he is an enemy that never desists nor becomes tired1 so that when one temptation ceases1 there always arise others and fresh ones4 ,accordingly1 there is no help or comfort except to run hither and to take hold of the ,lord's ,prayer1 and thus speak to ,god from the heart3 ,dear ,father1 ,thou hast bidden me pray2 let me not relapse because of temptations4 ,then you will see that they must desist1 and finally acknowledge themselves conquered4 ,else if you venture to help yourself by your own thoughts and counsel1 you will only make the matter worse and give the devil more space4 ,for he has a serpent's head1 which if it gain an opening into which he can slip1 the whole body will follow without check4 ,but prayer can prevent him and drive him back4 ,the ,seventh and ,last ,petition4 ,but deliver us from evil4 ,amen4 ,in the ,greek text this petition reads thus3 ,deliver or preserve us from the ,evil ,one1 or the ,malicious ,one2 and it looks as if ,he were speaking of the devil1 as though ,he would comprehend everything in one so that the entire substance of all our prayer is directed against our chief enemy4 ,for it is he who hinders among us everything that we pray for3 the name or honor of ,god1 ,god's kingdom and will1 our daily bread1 a cheerful good conscience1 etc4 ,therefore we finally sum it all up and say3 ,dear ,father pray1 help that we be rid of all these calamities4 ,but there is nevertheless also included whatever evil may happen to us under the devil's kingdom -- poverty1 shame1 death1 and1 in short1 all the agonizing misery and heartache of which there is such an unnumbered multitude on the earth4 ,for since the devil is not only a liar1 but also a murderer1 he constantly seeks our life1 and wreaks his anger whenever he can afflict our bodies with misfortune and harm4 ,hence it comes that he often breaks men's necks or drives them to insanity1 drowns some1 and incites many to commit suicide1 and to many other terrible calamities4 ,therefore there is nothing for us to do upon earth but to pray against this arch enemy without ceasing4 ,for unless ,god preserved us1 we would not be safe from him even for an hour4 ,hence you see again how ,god wishes us to pray to ,him also for all the things which affect our bodily interests1 so that we seek and expect help nowhere else except in ,him4 ,but this matter ,he has put last2 for if we are to be preserved and delivered from all evil1 the name of ,god must first be hallowed in us1 ,his kingdom must be with us1 and ,his will be done4 ,after that ,he will finally preserve us from sin and shame1 and1 besides1 from everything that may hurt or injure us4 ,thus ,god has briefly placed before us all the distress which may ever come upon us1 so that we might have no excuse whatever for not praying4 ,but all depends upon this1 that we learn also to say ,amen1 that is1 that we do not doubt that our prayer is surely heard and what we pray shall be done4 ,for this is nothing else than the word of undoubting faith1 which does not pray at a venture1 but knows that ,god does not lie to him1 since ,he has promised to grant it4 ,therefore1 where there is no such faith1 there cannot be true prayer either4 ,it is1 therefore1 a pernicious delusion of those who pray in such a manner that they dare not from the heart say yea and positively conclude that ,god hears them1 but remain in doubt and say1 ,how should ,i be so bold as to boast that ,god hears my prayer8 ,for ,i am but a poor sinner1 etc4 ,the reason for this is1 they regard not the promise of ,god1 but their own work and worthiness1 whereby they despise ,god and reproach ,him with lying1 and therefore they receive nothing4 ,as ,st4 ,james says #a1 #f3 ,but let him ask in faith1 nothing wavering2 for he that wavereth is like a wave of the sea1 driven with the wind and tossed4 ,for let not that man think that he shall receive anything of the ,lord4 ,behold1 such importance ,god attaches to the fact that we are sure we do not pray in vain1 and that we do not in any way despise our prayer4 ,part ,fourth4 ,,of ,,baptism4 ,we have now finished the three chief parts of the common ,christian doctrine4 ,besides these we have yet to speak of our two ,sacraments instituted by ,christ1 of which also every ,christian ought to have at least an ordinary1 brief instruction1 because without them there can be no ,christian2 although1 alas6 hitherto no instruction concerning them has been given4 ,but1 in the first place1 we take up ,baptism1 by which we are first received into the ,christian ,church4 ,however1 in order that it may be readily understood we will treat of it in an orderly manner1 and keep only to that which it is necessary for us to know4 ,for how it is to be maintained and defended against heretics and sects we will commend to the learned4 ,in the first place1 we must above all things know well the words upon which ,baptism is founded1 and to which everything refers that is to be said on the subject1 namely1 where the ,lord ,christ speaks in the last chapter of ,matthew1 v4 #ai3 ,go ye therefore and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,likewise in ,st4 ,mark1 the last chapter1 v4 #af3 ,he that believeth and is baptized shall be saved2 but he that believeth not shall be damned 4 ,in these words you must note1 in the first place1 that here stand ,god's commandment and institution1 lest we doubt that ,baptism is divine1 not devised nor invented by men4 ,for as truly as ,i can say1 ,no man has spun the ,ten ,commandments1 the ,creed1 and the ,lord's ,prayer out of his head1 but they are revealed and given by ,god ,himself1 so also ,i can boast that ,baptism is no human trifle1 but instituted by ,god ,himself1 moreover1 that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved1 lest any one regard it as a trifling matter1 like putting on a new red coat4 ,for it is of the greatest importance that we esteem ,baptism excellent1 glorious1 and exalted1 for which we contend and fight chiefly1 because the world is now so full of sects clamoring that ,baptism is an external thing1 and that external things are of no benefit4 ,but let it be ever so much an external thing here stand ,god's ,word and command which institute1 establish1 and confirm ,baptism4 ,but what ,god institutes and commands cannot be a vain1 but must be a most precious thing1 though in appearance it were of less value than a straw4 ,if hitherto people could consider it a great thing when the ,pope with his letters and bulls dispensed indulgences and confirmed altars and churches1 solely because of the letters and seals1 we ought to esteem ,baptism much more highly and more precious1 because ,god has commanded it1 and1 besides1 it is performed in ,his name4 ,for these are the words1 ,go ye baptize2 however1 not in your name1 but in the name of ,god4 ,for to be baptized in the name of ,god is to be baptized not by men1 but by ,god ,himself4 ,therefore although it is performed by human hands1 it is nevertheless truly ,god's own work4 ,from this fact every one may himself readily infer that it is a far higher work than any work performed by a man or a saint4 ,for what work greater than the work of ,god can we do8 ,but here the devil is busy to delude us with false appearances1 and lead us away from the work of ,god to our own works4 ,for there is a much more splendid appearance when a ,carthusian does many great and difficult works and we all think much more of that which we do and merit ourselves4 ,but the ,scriptures teach thus3 ,even though we collect in one mass the works of all the monks1 however splendidly they may shine1 they would not be as noble and good as if ,god should pick up a straw4 ,why8 ,because the person is nobler and better4 ,here1 then1 we must not estimate the person according to the works1 but the works according to the person1 from whom they must derive their nobility4 ,but insane reason will not regard this1 and because ,baptism does not shine like the works which we do1 it is to be esteemed as nothing4 ,from this now learn a proper understanding of the subject1 and how to answer the question what ,baptism is1 namely thus1 that it is not mere ordinary water1 but water comprehended in ,god's ,word and command1 and sanctified thereby1 so that it is nothing else than a divine water2 not that the water in itself is nobler than other water1 but that ,god's ,word and command are added4 ,therefore it is pure wickedness and blasphemy of the devil that now our new spirits1 to mock at ,baptism1 omit from it ,god's ,word and institution1 and look upon it in no other way than as water which is taken from the well1 and then blather and say3 ,how is a handful of water to help the soul8 ,aye1 my friend1 who does not know that water is water if tearing things asunder is what we are after8 ,but how dare you thus interfere with ,god's order1 and tear away the most precious treasure with which ,god has connected and enclosed it1 and which ,he will not have separated8 ,for the kernel in the water is ,god's ,word or command and the name of ,god which is a treasure greater and nobler than heaven and earth4 ,comprehend the difference1 then1 that ,baptism is quite another thing than all other water2 not on account of the natural quality1 but because something more noble is here added2 for ,god ,himself stakes ,his honor ,his power and might on it4 ,therefore it is not only natural water1 but a divine1 heavenly1 holy1 and blessed water1 and in whatever other terms we can praise it1 -- all on account of the ,word1 which is a heavenly1 holy ,word1 that no one can sufficiently extol1 for it has1 and is able to do1 all that ,god is and can do since it has all the virtue and power of ,god comprised in it4 ,hence also it derives its essence as a ,sacrament1 as ,st4 ,augustine also taught3 ,accedat verbum ad elementum et fit sacramentum4 ,that is1 when the ,word is joined to the element or natural substance1 it becomes a ,sacrament1 that is1 a holy and divine matter and sign4 ,therefore we always teach that the ,sacraments and all external things which ,god ordains and institutes should not be regarded according to the coarse1 external mask1 as we regard the shell of a nut1 but as the ,word of ,god is included therein4 ,for thus we also speak of the parental estate and of civil government4 ,if we propose to regard them in as far as they have noses1 eyes1 skin1 and hair flesh and bones1 they look like ,turks and heathen1 and some one might start up and say3 ,why should ,i esteem them more than others8 ,but because the commandment is added3 ,honor thy father and thy mother1 ,i behold a different man1 adorned and clothed with the majesty and glory of ,god4 ,the commandment 7,i say7 is the chain of gold about his neck1 yea1 the crown upon his head which shows to me how and why one must honor this flesh and blood4 ,thus1 and much more even1 you must honor ,baptism and esteem it glorious on account of the ,word1 since ,he ,himself has honored it both by words and deeds2 moreover1 confirmed it with miracles from heaven4 ,for do you think it was a jest that1 when ,christ was baptized1 the heavens were opened and the ,holy ,ghost descended visibly1 and everything was divine glory and majesty8 ,therefore ,i exhort again that these two the water and the ,word1 by no means be separated from one another and parted4 ,for if the ,word is separated from it1 the water is the same as that with which the servant cooks1 and may indeed be called a bath-keeper's baptism4 ,but when it is added1 as ,god has ordained1 it is a ,sacrament1 and is called ,christ-baptism4 ,let this be the first part regarding the essence and dignity of the holy ,sacrament4 ,in the second place1 since we know now what ,baptism is1 and how it is to be regarded1 we must also learn why and for what purpose it is instituted2 that is1 what it profits1 gives and works4 ,and this also we cannot discern better than from the words of ,christ above quoted3 ,he that believeth and is baptized shall be saved4 ,therefore state it most simply thus1 that the power1 work1 profit1 fruit1 and end of ,baptism is this1 namely1 to save4 ,for no one is baptized in order that he may become a prince1 but1 as the words declare1 that he be saved4 ,but to be saved4 we know4 is nothing else than to be delivered from sin1 death1 and the devil1 and to enter into the kingdom of ,christ1 and to live with ,him forever4 ,here you see again how highly and precious we should esteem ,baptism1 because in it we obtain such an unspeakable treasure1 which also indicates sufficiently that it cannot be ordinary mere water4 ,for mere water could not do such a thing1 but the ,word does it1 and 7as said above7 the fact that the name of ,god is comprehended therein4 ,but where the name of ,god is1 there must be also life and salvation1 that it may indeed be called a divine1 blessed1 fruitful1 and gracious water2 for by the ,word such power is imparted to ,baptism that it is a laver of regeneration1 as ,st4 ,paul also calls it1 ,titus #c1 #e4 ,but as our would-be wise1 new spirits assert that faith alone saves1 and that works and external things avail nothing1 we answer3 ,it is true1 indeed1 that nothing in us is of any avail but faith1 as we shall hear still further4 ,but these blind guides are unwilling to see this1 namely1 that faith must have something which it believes1 that is1 of which it takes hold1 and upon which it stands and rests4 ,thus faith clings to the water1 and believes that it is ,baptism1 in which there is pure salvation and life2 not through the water 7as we have sufficiently stated71 but through the fact that it is embodied in the ,word and institution of ,god1 and the name of ,god inheres in it4 ,now1 if ,i believe this1 what else is it than believing in ,god as in ,him who has given and planted ,his ,word into this ordinance1 and proposes to us this external thing wherein we may apprehend such a treasure8 ,now1 they are so mad as to separate faith and that to which faith clings and is bound though it be something external4 ,yea1 it shall and must be something external1 that it may be apprehended by the senses1 and understood and thereby be brought into the heart1 as indeed the entire ,gospel is an external1 verbal preaching4 ,in short1 what ,god does and works in us ,he proposes to work through such external ordinances4 ,wherever1 therefore1 ,he speaks1 yea1 in whichever direction or by whatever means ,he speaks1 thither faith must look1 and to that it must hold4 ,now here we have the words3 ,he that believeth and is baptized shall be saved4 ,to what else do they refer than to ,baptism1 that is1 to the water comprehended in ,god's ordinance8 ,hence it follows that whoever rejects ,baptism rejects the ,word of ,god1 faith1 and ,christ1 who directs us thither and binds us to ,baptism4 ,in the third place since we have learned the great benefit and power of ,baptism1 let us see further who is the person that receives what ,baptism gives and profits4 ,this is again most beautifully and clearly expressed in the words3 ,he that believeth and is baptized shall be saved4 ,that is1 faith alone makes the person worthy to receive profitably the saving1 divine water4 ,for1 since these blessings are here presented and promised in the words in and with the water1 they cannot be received in any other way than by believing them with the heart4 ,without faith it profits nothing1 notwithstanding it is in itself a divine superabundant treasure4 ,therefore this single word 7,he that believeth7 effects this much that it excludes and repels all works which we can do1 in the opinion that we obtain and merit salvation by them4 ,for it is determined that whatever is not faith avails nothing nor receives anything4 ,but if they say1 as they are accustomed3 ,still ,baptism is itself a work1 and you say works are of no avail for salvation2 what then1 becomes of faith8 ,answer3 ,yes1 our works1 indeed1 avail nothing for salvation2 ,baptism1 however1 is not our work1 but ,god's 7for1 as was stated1 you must put ,christ-baptism far away from a bath-keeper's baptism74 ,god's works1 however1 are saving and necessary for salvation1 and do not exclude1 but demand1 faith2 for without faith they could not be apprehended4 ,for by suffering the water to be poured upon you1 you have not yet received ,baptism in such a manner that it benefits you anything2 but it becomes beneficial to you if you have yourself baptized with the thought that this is according to ,god's command and ordinance1 and besides in ,god's name1 in order that you may receive in the water the promised salvation4 ,now1 this the fist cannot do1 nor the body2 but the heart must believe it4 ,thus you see plainly that there is here no work done by us1 but a treasure which ,he gives us1 and which faith apprehends2 just as the ,lord ,jesus ,christ upon the cross is not a work1 but a treasure comprehended in the ,word1 and offered to us and received by faith4 ,therefore they do us violence by exclaiming against us as though we preach against faith2 while we alone insist upon it as being of such necessity that without it nothing can be received nor enjoyed4 ,thus we have these three parts which it is necessary to know concerning this ,sacrament especially that the ordinance of ,god is to be held in all honor1 which alone would be sufficient1 though it be an entirely external thing like the commandment1 ,honor thy father and thy mother1 which refers to bodily flesh and blood4 ,therein we regard not the flesh and blood1 but the commandment of ,god in which they are comprehended1 and on account of which the flesh is called father and mother2 so also1 though we had no more than these words1 ,go ye and baptize1 etc41 it would be necessary for us to accept and do it as the ordinance of ,god4 ,now there is here not only ,god's commandment and injunction1 but also the promise1 on account of which it is still far more glorious than whatever else ,god has commanded and ordained1 and is1 in short1 so full of consolation and grace that heaven and earth cannot comprehend it4 ,but it requires skill to believe this1 for the treasure is not wanting1 but this is wanting that men apprehend it and hold it firmly4 ,therefore every ,christian has enough in ,baptism to learn and to practice all his life2 for he has always enough to do to believe firmly what it promises and brings3 victory over death and the devil1 forgiveness of sin1 the grace of ,god1 the entire ,christ1 and the ,holy ,ghost with ,his gifts4 ,in short1 it is so transcendent that if timid nature could realize it1 it might well doubt whether it could be true4 ,for consider1 if there were somewhere a physician who understood the art of saving men from dying1 or1 even though they died1 of restoring them speedily to life1 so that they would thereafter live forever1 how the world would pour in money like snow and rain1 so that because of the throng of the rich no one could find access6 ,but here in ,baptism there is brought free to every one's door such a treasure and medicine as utterly destroys death and preserves all men alive4 ,thus we must regard ,baptism and make it profitable to ourselves1 that when our sins and conscience oppress us1 we strengthen ourselves and take comfort and say3 ,nevertheless ,i am baptized2 but if ,i am baptized1 it is promised me that ,i shall be saved and have eternal life1 both in soul and body4 ,for that is the reason why these two things are done in ,baptism namely1 that the body1 which can apprehend nothing but the water1 is sprinkled1 and1 in addition1 the word is spoken for the soul to apprehend4 ,now1 since both1 the water and the ,word1 are one ,baptism1 therefore body and soul must be saved and live forever3 the soul through the ,word which it believes1 but the body because it is united with the soul and also apprehends ,baptism as it is able to apprehend it4 ,we have1 therefore1 no greater jewel in body and soul1 for by it we are made holy and are saved1 which no other kind of life1 no work upon earth1 can attain4 ,let this suffice respecting the nature1 blessing1 and use of ,baptism1 for it answers the present purpose4 ,part ,fifth4 ,,of ,,the ,,sacrament ,,of ,,the ,,altar4 ,in the same manner as we have heard regarding ,holy ,baptism1 we must speak also concerning the other ,sacrament1 namely1 these three points3 ,what is it8 ,what are its benefits8 and1 ,who is to receive it8 ,and all these are established by the words by which ,christ has instituted it1 and which every one who desires to be a ,christian and go to the ,sacrament should know4 ,for it is not our intention to admit to it and to administer it to those who know not what they seek1 or why they come4 ,the words1 however1 are these3 ,our ,lord ,jesus ,christ1 the same night in which ,he was betrayed1 took bread2 and when ,he had given thanks1 ,he brake it1 and gave it to ,his disciples1 and said1 ,take1 eat2 this is ,my body1 which is given for you3 this do in remembrance of ,me4 ,after the same manner also ,he took the cup when ,he had supped1 gave thanks1 and gave it to them1 saying1 ,drink ye all of it2 this cup is the new testament in ,my blood1 which is shed for you for the remission of sins3 this do ye1 as oft as ye drink it1 in remembrance of ,me4 ,here also we do not wish to enter into controversy and contend with the traducers and blasphemers of this ,sacrament1 but to learn first 7as we did regarding ,baptism7 what is of the greatest importance1 namely that the chief point is the ,word and ordinance or command of ,god4 ,for it has not been invented nor introduced by any man1 but without any one's counsel and deliberation it has been instituted by ,christ4 ,therefore1 just as the ,ten ,commandments1 the ,lord's ,prayer1 and the ,creed retain their nature and worth although you never keep1 pray1 or believe them1 so also does this venerable ,sacrament remain undisturbed1 so that nothing is detracted or taken from it1 even though we employ and dispense it unworthily4 ,what do you think ,god cares about what we do or believe1 so that on that account ,he should suffer ,his ordinance to be changed8 ,why1 in all worldly matters every thing remains as ,god has created and ordered it1 no matter how we employ or use it4 ,this must always be urged1 for thereby the prating of nearly all the fanatical spirits can be repelled4 ,for they regard the ,sacraments1 aside from the ,word of ,god1 as something that we do4 ,now1 what is the ,sacrament of the ,altar6 ,answer3 ,it is the true body and blood of our ,lord ,jesus ,christ1 in and under the bread and wine which we ,christians are commanded by the ,word of ,christ to eat and to drink4 ,and as we have said of ,baptism that it is not simple water1 so here also we say the ,sacrament is bread and wine1 but not mere bread and wine1 such as are ordinarily served at the table1 but bread and wine comprehended in1 and connected with1 the ,word of ,god4 ,it is the ,word 7,i say7 which makes and distinguishes this ,sacrament1 so that it is not mere bread and wine1 but is1 and is called1 the body and blood of ,christ4 ,for it is said3 ,accedat verbum ad elementum1 et ,at sacramentum4 ,if the ,word be joined to the element it becomes a ,sacrament4 ,this saying of ,st4 ,augustine is so properly and so well put that he has scarcely said anything better4 ,the ,word must make a ,sacrament of the element1 else it remains a mere element4 ,now1 it is not the word or ordinance of a prince or emperor1 but of the sublime ,majesty1 at whose feet all creatures should fall1 and affirm it is as ,he says1 and accept it with all reverence fear1 and humility4 ,with this ,word you can strengthen your conscience and say3 ,if a hundred thousand devils1 together with all fanatics1 should rush forward1 crying1 ,how can bread and wine be the body and blood of ,christ8 etc41 ,i know that all spirits and scholars together are not as wise as is the ,divine ,majesty in ,his little finger4 ,now here stands the ,word of ,christ3 ,take1 eat2 this is ,my body2 ,drink ye all of it2 this is the new testament in ,my blood1 etc4 ,here we abide1 and would like to see those who will constitute themselves ,his masters1 and make it different from what ,he has spoken4 ,it is true1 indeed1 that if you take away the ,word or regard it without the words1 you have nothing but mere bread and wine4 ,but if the words remain with them as they shall and must1 then1 in virtue of the same1 it is truly the body and blood of ,christ4 ,for as the lips of ,christ say and speak1 so it is1 as ,he can never lie or deceive4 ,hence it is easy to reply to all manner of questions about which men are troubled at the present time1 such as this one3 ,whether even a wicked priest can minister at1 and dispense1 the ,sacrament1 and whatever other questions like this there may be4 ,for here we conclude and say3 ,even though a knave takes or distributes the ,sacrament1 he receives the true ,sacrament1 that is1 the true body and blood of ,christ1 just as truly as he who receives or administers it in the most worthy manner4 ,for it is not founded upon the holiness of men1 but upon the ,word of ,god4 ,and as no saint upon earth1 yea1 no angel in heaven1 can make bread and wine to be the body and blood of ,christ1 so also can no one change or alter it1 even though it be misused4 ,for the ,word by which it became a ,sacrament and was instituted does not become false because of the person or his unbelief4 ,for ,he does not say3 ,if you believe or are worthy1 you receive ,my body and blood1 but3 ,take1 eat and drink2 this is ,by body and blood4 ,likewise3 ,do this 7namely1 what ,i now do1 institute1 give1 and bid you take7 4 ,that is as much as to say1 ,no matter whether you are worthy or unworthy1 you have here ,his body and blood by virtue of these words which are added to the bread and wine4 ,only note and remember this well2 for upon these words rest all our foundation1 protection1 and defense against all errors and deception that have ever come or may yet come4 ,thus we have briefly the first point which relates to the essence of this ,sacrament4 ,now examine further the efficacy and benefits on account of which really the ,sacrament was instituted2 which is also its most necessary part1 that we may know what we should seek and obtain there4 ,now this is plain and clear from the words just mentioned3 ,this is ,my body and blood1 given and shed ,,for ,,you1 for the remission of sins4 ,briefly that is as much as to say3 ,for this reason we go to the ,sacrament because there we receive such a treasure by and in which we obtain forgiveness of sins4 ,why so8 ,because the words stand here and give us this2 for on this account ,he bids me eat and drink1 that it may be my own and may benefit me1 as a sure pledge and token1 yea1 the very same treasure that is appointed for me against my sins1 death1 and every calamity4 ,on this account it is indeed called a food of souls1 which nourishes and strengthens the new man4 ,for by ,baptism we are first born anew2 but 7as we said before7 there still remains1 besides1 the old vicious nature of flesh and blood in man1 and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint1 and sometimes also stumble4 ,therefore it is given for a daily pasture and sustenance1 that faith may refresh and strengthen itself so as not to fall back in such a battle1 but become ever stronger and stronger4 ,for the new life must be so regulated that it continually increase and progress1 but it must suffer much opposition4 ,for the devil is such a furious enemy that when he sees that we oppose him and attack the old man1 and that he cannot topple us over by force1 he prowls and moves about on all sides1 tries all devices1 and does not desist until he finally wearies us1 so that we either renounce our faith or yield hands and feet and become listless or impatient4 ,now to this end the consolation is here given when the heart feels that the burden is becoming too heavy1 that it may here obtain new power and refreshment4 ,but here our wise spirits contort themselves with their great art and wisdom1 crying out and bawling3 ,how can bread and wine forgive sins or strengthen faith8 ,although they hear and know that we do not say this of bread and wine1 because in itself bread is bread1 but of such bread and wine as is the body and blood of ,christ1 and has the words attached to it4 ,that1 we say1 is verily the treasure1 and nothing else1 through which such forgiveness is obtained4 ,now the only way in which it is conveyed and appropriated to us is in the words 7,given and shed for you74 ,for herein you have both truths1 that it is the body and blood of ,christ1 and that it is yours as a treasure and gift4 ,now the body of ,christ can never be an unfruitful1 vain thing1 that effects or profits nothing4 ,yet however great is the treasure in itself1 it must be comprehended in the ,word and administered to us1 else we should never be able to know or seek it4 ,therefore also it is vain talk when they say that the body and blood of ,christ are not given and shed for us in the ,lord's ,supper1 hence we could not have forgiveness of sins in the ,sacrament4 ,for although the work is accomplished and the forgiveness of sins acquired on the cross1 yet it cannot come to us in any other way than through the ,word4 ,for what would we otherwise know about it1 that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral ,word8 ,whence do they know of it1 or how can they apprehend and appropriate to themselves the forgiveness1 except they lay hold of and believe the ,scriptures and the ,gospel8 ,but now the entire ,gospel and the article of the ,creed3 ,i believe a holy ,christian ,church1 the forgiveness of sin1 etc41 are by the ,word embodied in this ,sacrament and presented to us4 ,why1 then1 should we allow this treasure to be torn from the ,sacrament when they must confess that these are the very words which we hear everywhere in the ,gospel1 and they cannot say that these words in the ,sacrament are of no use1 as little as they dare say that the entire ,gospel or ,word of ,god1 apart from the ,sacrament1 is of no use8 ,thus we have the entire ,sacrament1 both as to what it is in itself and as to what it brings and profits4 ,now we must also see who is the person that receives this power and benefit4 ,that is answered briefly1 as we said above of ,baptism and often elsewhere3 ,whoever believes it has what the words declare and bring4 ,for they are not spoken or proclaimed to stone and wood1 but to those who hear them1 to whom ,he says3 ,take and eat1 etc4 ,and because ,he offers and promises forgiveness of sin1 it cannot be received otherwise than by faith4 ,this faith ,he ,himself demands in the ,word when ,he says3 ,given and shed for you4 ,as if ,he said3 ,for this reason ,i give it1 and bid you eat and drink1 that you may claim it as yours and enjoy it4 ,whoever now accepts these words1 and believes that what they declare is true1 has it4 ,but whoever does not believe it has nothing1 as he allows it to be offered to him in vain1 and refuses to enjoy such a saving good4 ,the treasure1 indeed1 is opened and placed at every one's door1 yea upon his table1 but it is necessary that you also claim it1 and confidently view it as the words suggest to you4 ,this1 now1 is the entire ,christian preparation for receiving this ,sacrament worthily4 ,for since this treasure is entirely presented in the words1 it cannot be apprehended and appropriated in any other way than with the heart4 ,for such a gift and eternal treasure cannot be seized with the fist4 ,fasting and prayer1 etc41 may indeed be an external preparation and discipline for children1 that the body may keep and bear itself modestly and reverently towards the body and blood of ,christ2 yet what is given in and with it the body cannot seize and appropriate4 ,but this is done by the faith of the heart1 which discerns this treasure and desires it4 ,this may suffice for what is necessary as a general instruction respecting this ,sacrament2 for what is further to be said of it belongs to another time4 ,conclusion ,in conclusion1 since we have now the true understanding and doctrine of the ,sacrament1 there is indeed need of some admonition and exhortation1 that men may not let so great a treasure which is daily administered and distributed among ,christians pass by unheeded1 that is1 that those who would be ,christians make ready to receive this venerable ,sacrament often4 ,for we see that men seem weary and lazy with respect to it2 and there is a great multitude of such as hear the ,gospel1 and1 because the nonsense of the ,pope has been abolished1 and we are freed from his laws and coercion1 go one1 two1 three years1 or even longer without the ,sacrament1 as though they were such strong ,christians that they have no need of it2 and some allow themselves to be prevented and deterred by the pretense that we have taught that no one should approach it except those who feel hunger and thirst1 which urge them to it4 ,some pretend that it is a matter of liberty and not necessary1 and that it is sufficient to believe without it2 and thus for the most part they go so far that they become quite brutish1 and finally despise both the ,sacrament and the ,word of ,god4 ,now1 it is true1 as we have said1 that no one should by any means be coerced or compelled1 lest we institute a new murdering of souls4 ,nevertheless1 it must be known that such people as deprive themselves of1 and withdraw from1 the ,sacrament so long a time are not to be considered ,christians4 ,for ,christ has not instituted it to be treated as a show1 but has commanded ,his ,christians to eat and drink it1 and thereby remember ,him4 ,and1 indeed1 those who are true ,christians and esteem the ,sacrament precious and holy will urge and impel themselves unto it4 ,yet that the simple-minded and the weak who also would like to be ,christians be the more incited to consider the cause and need which ought to impel them1 we will treat somewhat of this point4 ,for as in other matters pertaining to faith1 love1 and patience1 it is not enough to teach and instruct only1 but there is need also of daily exhortation1 so here also there is need of continuing to preach that men may not become weary and disgusted1 since we know and feel how the devil always opposes this and every ,christian exercise1 and drives and deters therefrom as much as he can4 ,and we have1 in the first place1 the clear text in the very words of ,christ3 ,do this in remembrance of ,me4 ,these are bidding and commanding words by which all who would be ,christians are enjoined to partake of this ,sacrament4 ,therefore1 whoever would be a disciple of ,christ1 with whom ,he here speaks1 must also consider and observe this1 not from compulsion1 as being forced by men1 but in obedience to the ,lord ,jesus ,christ1 and to please ,him4 ,however1 if you say3 ,but the words are added1 ,as oft as ye do it2 there ,he compels no one1 but leaves it to our free choice1 answer3 ,that is true1 yet it is not written that we should never do so4 ,yea1 just because ,he speaks the words1 ,as oft as ye do it1 it is nevertheless implied that we should do it often2 and it is added for the reason that ,he wishes to have the ,sacrament free1 not limited to special times1 like the ,passover of the ,jews1 which they were obliged to eat only once a year1 and that just upon the fourteenth day of the first full moon in the evening1 and which they must not vary a day4 ,as if ,he would say by these words3 ,i institute a ,passover or ,supper for you which you shall enjoy not only once a year1 just upon this evening1 but often1 when and where you will1 according to every one's opportunity and necessity1 bound to no place or appointed time2 although the ,pope afterwards perverted it1 and again made a ,jewish feast of it4 ,thus1 you perceive1 it is not left free in the sense that we may despise it4 ,for that ,i call despising it if one allow so long a time to elapse and with nothing to hinder him yet never feels a desire for it4 ,if you wish such liberty1 you may just as well have the liberty to be no ,christian1 and neither have to believe nor pray2 for the one is just as much the command of ,christ as the other4 ,but if you wish to be a ,christian1 you must from time to time render satisfaction and obedience to this commandment4 ,for this commandment ought ever to move you to examine yourself and to think3 ,see1 what sort of a ,christian ,i am6 ,if ,i were one1 ,i would certainly have some little longing for that which my ,lord has commanded me to do4 ,and1 indeed1 since we act such strangers to it1 it is easily seen what sort of ,christians we were under the ,papacy1 namely1 that we went from mere compulsion and fear of human commandments1 without inclination and love1 and never regarded the commandment of ,christ4 ,but we neither force nor compel any one2 nor need any one do it to serve or please us4 ,but this should induce and constrain you by itself1 that ,he desires it and that it is pleasing to ,him4 ,you must not suffer men to coerce you unto faith or any good work4 ,we are doing no more than to say and exhort you as to what you ought to do1 not for our sake1 but for your own sake4 ,he invites and allures you2 if you despise it1 you must answer for it yourself4 ,now1 this is to be the first point1 especially for those who are cold and indifferent1 that they may reflect upon and rouse themselves4 ,for this is certainly true1 as ,i have found in my own experience1 and as every one will find in his own case1 that if a person thus withdraw from this ,sacrament1 he will daily become more and more callous and cold1 and will at last disregard it altogether4 ,to avoid this1 we must1 indeed1 examine heart and conscience1 and act like a person who desires to be right with ,god4 ,now1 the more this is done1 the more will the heart be warmed and enkindled1 that it may not become entirely cold4 ,but if you say3 ,how if ,i feel that ,i am not prepared8 ,answer3 ,that is also my scruple1 especially from the old way under the ,pope1 in which a person tortured himself to be so perfectly pure that ,god could not find the least blemish in us4 ,on this account we became so timid that every one was instantly thrown into consternation and said to himself3 ,alas6 you are unworthy6 ,for then nature and reason begin to reckon our unworthiness in comparison with the great and precious good2 and then it appears like a dark lantern in contrast with the bright sun1 or as filth in comparison with precious stones4 ,because nature and reason see this1 they refuse to approach and tarry until they are prepared so long that one week trails another1 and one half year the other4 ,but if you are to regard how good and pure you are1 and labor to have no compunctions1 you must never approach4 ,we must1 therefore1 make a distinction here among men4 ,for those who are wanton and dissolute must be told to stay away2 for they are not prepared to receive forgiveness of sin since they do not desire it and do not wish to be godly4 ,but the others1 who are not such callous and wicked people1 and desire to be godly1 must not absent themselves1 even though otherwise they be feeble and full of infirmities1 as ,st4 ,hilary also has said3 ,if any one have not committed sin for which he can rightly be put out of the congregation and esteemed as no ,christian1 he ought not stay away from the ,sacrament1 lest he may deprive himself of life4 ,for no one will make such progress that he will not retain many daily infirmities in flesh and blood4 ,therefore such people must learn that it is the highest art to know that our ,sacrament does not depend upon our worthiness4 ,for we are not baptized because we are worthy and holy1 nor do we go to confession because we are pure and without sin1 but the contrary because we are poor miserable men and just because we are unworthy2 unless it be some one who desires no grace and absolution nor intends to reform4 ,but whoever would gladly obtain grace and consolation should impel himself1 and allow no one to frighten him away1 but say3 ,i1 indeed1 would like to be worthy1 but ,i come1 not upon any worthiness1 but upon ,thy ,word1 because ,thou hast commanded it1 as one who would gladly be ,thy disciple1 no matter what becomes of my worthiness4 ,but this is difficult2 for we always have this obstacle and hindrance to encounter1 that we look more upon ourselves than upon the ,word and lips of ,christ4 ,for nature desires so to act that it can stand and rest firmly on itself1 otherwise it refuses to make the approach4 ,let this suffice concerning the first point4 ,in the second place1 there is besides this command also a promise1 as we heard above1 which ought most strongly to incite and encourage us4 ,for here stand the kind and precious words3 ,this is ,my body1 given for you4 ,this is ,my blood1 shed for you1 for the remission of sins4 ,these words1 ,i have said1 are not preached to wood and stone1 but to me and you2 else ,he might just as well be silent and not institute a ,sacrament4 ,therefore consider1 and put yourself into this ,,you1 that ,he may not speak to you in vain4 ,for here ,he offers to us the entire treasure which ,he has brought for us from heaven1 and to which ,he invites us also in other places with the greatest kindness1 as when ,he says in ,st4 ,matthew #aa1 #bh3 ,come unto ,me1 all ye that labor and are heavy laden1 and ,i will give you rest4 ,now it is surely a sin and a shame that ,he so cordially and faithfully summons and exhorts us to our highest and greatest good1 and we act so distantly with regard to it1 and permit so long a time to pass without partaking of the ,sacrament that we grow quite cold and hardened1 so that we have no inclination or love for it4 ,we must never regard the ,sacrament as something injurious from which we had better flee but as a pure wholesome1 comforting remedy imparting salvation and comfort1 which will cure you and give you life both in soul and body4 ,for where the soul has recovered1 the body also is relieved4 ,why1 then1 is it that we act as if it were a poison1 the eating of which would bring death8 ,to be sure1 it is true that those who despise it and live in an unchristian manner receive it to their hurt and damnation2 for nothing shall be good or wholesome to them1 just as with a sick person who from caprice eats and drinks what is forbidden him by the physician4 ,but those who are sensible of their weakness1 desire to be rid of it and long for help1 should regard and use it only as a precious antidote against the poison which they have in them4 ,for here in the ,sacrament you are to receive from the lips of ,christ forgiveness of sin which contains and brings with it the grace of ,god and the ,spirit with all ,his gifts1 protection1 shelter1 and power against death and the devil and all misfortune4 ,thus you have1 on the part of ,god1 both the command and the promise of the ,lord ,jesus ,christ4 ,besides this1 on your part1 your own distress which is about your neck1 and because of which this command1 invitation and promise are given1 ought to impel you4 ,for ,he ,himself says3 ,they that be whole need not a physician1 but they that be sick2 that is1 those who are weary and heavy-laden with their sins1 with the fear of death temptations of the flesh and of the devil4 ,if therefore1 you are heavy-laden and feel your weakness1 then go joyfully to this ,sacrament and obtain refreshment1 consolation1 and strength4 ,for if you would wait until you are rid of such burdens1 that you might come to the ,sacrament pure and worthy1 you must forever stay away4 ,for in that case ,he pronounces sentence and says3 ,if you are pure and godly1 you have no need of ,me1 and ,i1 in turn1 none of thee4 ,therefore those alone are called unworthy who neither feel their infirmities nor wish to be considered sinners4 ,but if you say3 ,what1 then1 shall ,i do if ,i cannot feel such distress or experience hunger and thirst for the ,sacrament8 ,answer3 ,for those who are so minded that they do not realize their condition ,i know no better counsel than that they put their hand into their bosom to ascertain whether they also have flesh and blood4 ,and if you find that to be the case1 then go1 for your good1 to ,st4 ,paul's ,epistle to the ,galatians1 and hear what sort of a fruit your flesh is3 ,now the works of the flesh 7he says chap4 #e1 #ai;ff47 are manifest1 which are these3 ,adultery fornication uncleanness1 lasciviousness1 idolatry1 witchcraft1 hatred1 variance1 emulations1 wrath1 strife1 seditions1 heresies1 envyings1 murders1 drunkenness1 revelings1 and such like4 ,therefore1 if you cannot feel it1 at least believe the ,scriptures1 they will not lie to you and they know your flesh better than you yourself4 ,yea1 ,st4 ,paul further concludes in ,rom4 #g1 #ah3 l know that in me1 that is1 in my flesh1 dwelleth no good thing4 ,if ,st4 ,paul may speak thus of his flesh1 we do not propose to be better nor more holy4 ,but that we do not feel it is so much the worse2 for it is a sign that there is a leprous flesh which feels nothing1 and yet the leprosy rages and keeps spreading4 ,yet as we have said1 if you are quite dead to all sensibility1 still believe the ,scriptures1 which pronounce sentence upon you4 ,and1 in short1 the less you feel your sins and infirmities1 the more reason have you to go to the ,sacrament to seek help and a remedy4 ,in the second place1 look about you and see whether you are also in the world1 or if you do not know it1 ask your neighbors about it4 ,if you are in the world1 do not think that there will be lack of sins and misery4 ,for only begin to act as though you would be godly and adhere to the ,gospel1 and see whether no one will become your enemy1 and1 moreover1 do you harm1 wrong1 and violence1 and likewise give you cause for sin and vice4 ,if you have not experienced it1 then let the ,scriptures tell you1 which everywhere give this praise and testimony to the world4 ,besides this1 you will also have the devil about you1 whom you will not entirely tread under foot1 because our ,lord ,christ ,himself could not entirely avoid him4 ,now1 what is the devil8 ,nothing else than what the ,scriptures call him1 a liar and murderer4 ,a liar1 to lead the heart astray from the ,word of ,god1 and to blind it1 that you cannot feel your distress or come to ,christ4 ,a murderer1 who cannot bear to see you live one single hour4 ,if you could see how many knives1 darts1 and arrows are every moment aimed at you1 you would be glad to come to the ,sacrament as often as possible4 ,but there is no reason why we walk so securely and heedlessly1 except that we neither think nor believe that we are in the flesh1 and in this wicked world or in the kingdom of the devil4 ,therefore1 try this and practice it well1 and do but examine yourself1 or look about you a little1 and only keep to the ,scriptures4 ,if even then you still feel nothing1 you have so much the more misery to lament both to ,god and to your brother4 ,then take advice and have others pray for you1 and do not desist until the stone be removed from your heart4 ,then1 indeed1 the distress will not fail to become manifest1 and you will find that you have sunk twice as deep as any other poor sinner1 and are much more in need of the ,sacrament against the misery which unfortunately you do not see1 so that1 with the grace of ,god1 you may feel it more and become the more hungry for the ,sacrament1 especially since the devil plies his force against you1 and lies in wait for you without ceasing1 to seize and destroy you1 soul and body1 so that you are not safe from him one hour4 ,how soon can he have brought you suddenly into misery and distress when you least expect it6 ,let this1 then1 be said for exhortation1 not only for those of us who are old and grown1 but also for the young people1 who ought to be brought up in the ,christian doctrine and understanding4 ,for thereby the ,ten ,commandments1 the ,creed1 and the ,lord's ,prayer might be the more easily inculcated to our youth1 so that they would receive them with pleasure and earnestness1 and thus would practice them from their youth and accustom themselves to them4 ,for the old are now well-nigh done for1 so that these and other things cannot be attained1 unless we train the people who are to come after us and succeed us in our office and work1 in order that they also may bring up their children successfully that the ,word of ,god and the ,christian ,church may be preserved4 ,therefore let every father of a family know that it is his duty by the injunction and command of ,god1 to teach these things to his children1 or have them learn what they ought to know4 ,for since they are baptized and received into the ,christian ,church1 they should also enjoy this communion of the ,sacrament1 in order that they may serve us and be useful to us2 for they must all indeed help us to believe1 love1 pray1 and fight against the devil4 ,this text was converted to ,,ascii format for ,project ,wittenberg by ,allen ,mulvey and is in the public domain4 ,you may freely distribute1 copy or print this text4 ,please direct any comments or suggestions to3 ,rev4 ,robert ,e4 ,smith of the ,walther ,library at ,concordia ,theological ,seminary4 ,e-mail3 bobsmithmail4ctsfw4edu ,surface ,mail3 #ffjj ,n4 ,clinton ,st41 ,ft4 ,wayne1 ,,in #dfhbe ,,usa ,phone3 7#bai7 #deb-cadi ,fax3 7#bai7 #deb-babf ,project ,gutenberg ,etext of ,the ,large ,catechism1 by ,martin ,luther