 Section 24 of a Treatise on Good Works. Subsections 1 through 3. Thou shalt honor thy father and thy mother. From this commandment we learn that after the excellent works of the first three commandments there are no better works than to obey and serve all those who are set over us as superiors. For this reason also disobedience is a greater sin than murder, unchastity, theft, and dishonesty and all that these may include. For we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the commandments of God, although there are distinctions also within the works of each commandment. For who does not know that to curse is a greater sin than to be angry, to strike than to curse, to strike father and mother more than to strike anyone else? Thus these seven commandments teach us how we are to exercise ourselves in good works toward men and first of all toward our superiors. The first work is that we honor our own father and mother, and this honor consists not only in respectful demeanor but in this, that we obey them, look up to, esteem, and heed their words and example, accept what they say, keep silent, and endure their treatment of us so long as it is not contrary to the first three commandments. In addition, when they need it, that we provide them with food, clothing, and shelter. For not for nothing has he said, Thou shalt honor them. He does not say, Thou shalt love them, although this also must be done. But honor is higher than mere love and includes a certain fear which unites with love and causes a man to fear offending them more than he fears the punishment. Just as there is fear in the honor we pay a sanctuary and yet we do not flee from it as from a punishment, but draw near to it all the more. Such a fear mingled with love is the true honor. The other fear without any love is that which we have towards things which we despise or flee from, as we fear the hangman or punishment. There is no honor in that, for it is a fear without all love, nay, fear that has with it hatred and enmity. Of this we have a proverb of Saint Jerome, what we fear, that we also hate. With such a fear God does not wish to be feared or honored, nor to have us honor our parents, but with the first which is mingled with love and confidence. 2. This work appears easy, but few regard it a right. For where the parents are truly pious and love their children not according to the flesh, but, as they ought, instruct and direct them by words and works to serve God according to the first three commandments, there the child's own will is constantly broken, and it must do, leave undone, and suffer what its nature would most gladly do otherwise, and thereby it finds occasion to despise its parents to murmur against them or to do worse things. There love and fear depart unless they have God's grace. Unlike manner when they punish and chastise as they ought, at times even unjustly, which however does not harm the soul's salvation, our evil nature resents the correction. Beside all this there are some so wicked that they are ashamed of their parents because of poverty, lowly birth, deformity, or dishonor, and allowed these things to influence them more than the high commandment of God, who is above all things, and has with benevolent intent given them such parents to exercise and try them in his commandment. But the matter becomes still worse when the child has children of its own, then love descends to them, and detracts very much from the love and honor toward the parents. But what is said and commanded of parents must also be understood of those who, when the parents are dead or absent, take their place, such as relatives, God-parents, sponsors, real lords, and spiritual fathers. For everyone must be ruled and be subject to other men, wherefore we here see again how many good works are taught in this commandment, since in it all our life is made subject to other men. Hence it comes that obedience is so highly praised, and all virtue and good works are included in it. 3. There is another dishonoring of parents much more dangerous and subtle than this first, which adorns itself and passes for a real honor. That is, when a child has its own way, and the parents through natural love allow it. Here there is indeed mutual honor, here there is mutual love, and on all sides it is a precious thing. Parents and child take mutual pleasure in one another. This plague is so common that instances of the first form of dishonoring are very seldom seen. This is due to the fact that the parents are blinded, and neither know nor honor God according to the first three commandments. Hence also they cannot see what the children lack, and how they ought to teach and train them. For this reason they train them for worldly honors, pleasure, and possessions, that they may by all means please men and reach high positions. This the children like, and they obey very gladly without gain-saying. Thus God's commandment secretly comes to naught while all seems good, and that is fulfilled which is written in the prophets Isaiah and Jeremiah, that the children are destroyed by their own parents, and they do like the king Manasseh who sacrificed his own son to the idol Moloch and burned him. 2 Kings 21 What else is it but to sacrifice one's own child to the idol and to burn it, when parents train their children more in the way of the world than in the way of God? Let them go their way, and be burned up in worldly pleasure, love, enjoyment, possessions and honor, but let God's love and honor and the desire of eternal blessings be quenched in them? How perilous it is to be a father or a mother where flesh and blood are supreme! For truly the knowledge and fulfillment of the first three and the last six commandments depends all together upon this commandment, since parents are commanded to teach them to their children. As Psalm 78 says, how strictly has he commanded our fathers that they should make known God's commandments to their children, that the generation to come might know them and declare them to their children's children. This also is the reason why God bids us honor our parents, that is, to love them with fear, for that other love is without fear and therefore it is more dishonor than honor. Now see whether everyone does not have good works enough to do, whether he be father or child, but we blind men leave this untouched and seek all sorts of other works which are not commanded. End of section 24. Now where parents are foolish and train their children after the fashion of the world, the children are in no way to obey them. For God, according to the first three commandments, is to be more highly regarded than the parents. But training after the fashion of the world, I call it, when they teach them to seek no more than pleasure, honor, and possessions of this world or its power. To wear decent clothes and to seek an honest living is a necessity and not sin. Yet the heart of a child must be taught to be sorry that this miserable earthly life cannot well be lived or even begun, without the striving after more adornment and more possessions that are necessary for the protection of the body against cold and for nourishment. Thus the child must be taught to grieve that, without its own will, it must do the world's will and play the fool with the rest of men, and endure such evil for the sake of something better, and to avoid something worse. So Queen Esther wore her royal crown, and yet said to God, Esther, chapter 14, Thou knowest that the sign of my high estate, which is upon my head, has never yet delighted me, and I abhor it as a monstrous rag, and never wear it when I am by myself, but when I must do it and go before the people. The heart that is so minded wears adornment without peril, for it wears and does not wear, dances and does not dance, lives well and does not live well. And these are the secret souls, hidden brides of Christ, but they are rare, for it is hard not to delight in great adornment and parade. Thus Saint Cecilia wore golden clothes at the command of her parents, but within against her body she wore a garment of hair. Here some men say, How then could I bring my children into society and marry them honorably? I must make some display. Tell me, are not these the words of the heart which despairs of God, and trust more on its own providing than on God's care? Whereas Saint Peter teaches and says, 1 Peter chapter 5, Cast all your care upon him, and to be certain that he cares for you. It is a sign that they have never yet thanked God for their children, have never yet rightly prayed for them, have never yet commended them to him, otherwise they would know and have experienced that they ought to ask God also for the marriage-dower of their children, and await it from him. Here he also permits them to go their way, with cares and worries, and yet succeed poorly. 5. Thus it is true, as men say, that parents, although they had nothing else to do, could attain salvation by training their own children. If they rightly train them to God's service they will indeed have both hands full of good works to do. For what else are here the hungry, thirsty, naked, imprisoned, sick, strangers than the souls of your own children, with whom God makes of your house a hospital, and sets you over them as chief nurse, to wait on them to give them good words and works as meat and drink, that they may learn to trust, believe and fear God, and to place their hope on him to honor his name, not to swear nor curse, to mortify themselves by praying, fasting, watching, working, to attend worship and to hear God's word, and to keep the Sabbath, that they may learn to despise temporal things, to bear misfortune calmly, and not to fear death nor to love this life. See what great lessons are these, how many good works you have before you in your home, with your child, that needs all these things like a hungry, thirsty, naked, poor, imprisoned, sick soul. Oh, what a blessed marriage and home were that where such parents were to be found. Surely it would be a real church, a chosen cloister, yea, a paradise. Of such says Psalm 128. Blessed are they that fear God and walk in his commandments, thou shalt eat of the labor of thine hands, therefore thou shalt be happy, and it shall be well with thee. Thy wife shall be as a fruitful vine in thine house, and thy children shall be as the young scions of laden olive trees about thy table. Thou shalt thus shall the man be blessed, that feareth the Lord, etc. Where are such parents? Where are they that ask after good works? Here none wishes to come. Why? God has commanded it. The devil, flesh, and blood pull away from it. It makes no show, therefore it counts for nothing. Here this husband runs to St. James, that wife vows a pilgrimage to our lady. No one vows that he will properly govern and teach himself and his child to the honor of God. He leaves behind those whom God has commanded him to keep in body and soul, and would serve God in some other place, which has not been commanded him. Such perversity no bishop forbids, no preacher corrects. Nay, for covetousness's sake they confirm it, and daily only invent more pilgrimages, elevations of saints, indulgence affairs. God hath pity on such blindness. 6. On the other hand, parents cannot earn eternal punishment in any way more easily than by neglecting their own children in their own home, and not teaching them the things which have been spoken of above. Of what help is it that they kill themselves with fasting, praying, making pilgrimages, and do all manner of good works? God will, after all, not ask them about these things at their death and in the day of judgment, but will require of them the children whom he entrusted to them. This is shown by that word of Christ, Luke, chapter 23. Ye daughters of Jerusalem, weep not for me, but for yourselves and for your children. The days are coming in which they shall say, Blessed are the wombs that never bear, and the paps which never gave suck. Why shall they lament, except because all their condemnation comes from their own children? If they had not had children, perhaps they might have been saved. Truly these words ought to open the eyes of parents that they may have regard to the souls of their children, so that the poor children be not deceived by their false, fleshly love, as if they had rightly honored their parents when they are not angry with them, or are obedient in worldly matters, by which their self-will is strengthened. So the commandment places the parents in honor for the very purpose that the self-will of the children may be broken, and that the children may become humble and meek. Just as it has been said of the other commandments, that they are to be fulfilled in the chief work, so here too let no one suppose that the training and teaching of his children is sufficient of itself, except it be done in covenants of divine favor, so that a man doubt not that he is well-pleasing to God in his works, and that he let such works be nothing else than an exhortation and exercise of his faith, that he trust God and look to him for blessings and a gracious will, without which faith no work lives, or is good and acceptable. For many he then have trained their children beautifully, but it is all lost because of their unbelief. The second work of this commandment is to honor and obey the spiritual mother, the holy Christian church, the spiritual power, so that we conform to what she commands, forbids, appoints, orders, binds, and loses, and honor, fear, and love the spiritual authority as we honor, love, and fear our natural parents, and yield to it in all things which are not contrary to the first three commandments. Now with regard to this work, things are almost worse than with regard to the first. The spiritual authority should punish sin with the ban and with laws, and constrain its spiritual children to be good, in order that they might have reason to do this work and to exercise themselves in obeying and honoring it. Such zeal one does not see now. They act toward their subjects like the mothers who forsake their children and run after their lovers, as Hosea chapter 2 says. They do not preach, they do not teach, they do not hinder, they do not punish, and there is no spiritual government at all left in Christendom. What can I say of this work? A few fast days and feast days are left, and these had better be done away with. But no one gives this a thought, and there is nothing left except the ban for debt, and this should not be. But spiritual authority should look to it. That adultery, unchastity, usury, gluttony, worldly show, excessive adornment, and such like open sin and shame, might be most severely punished and corrected. And they should properly manage the endowments, monastic houses, parishes, and schools, and earnestly maintain worship in them, provide for the young people, boys and girls, in schools and cloisters, with learned pious men as teachers, that they might all be well trained. And so the older people give a good example, and Christendom be filled and adorned with fine young people. So St. Paul teaches his disciple Titus, that he should rightly instruct and govern all classes, young and old, men and women. But now he goes to school who wishes, he is taught who governs and teaches himself. Nay, it has alas, come to such a pass, that the places where good should be taught have become schools of navery, and no one at all takes thought for the wild youth. 8. If the above order prevailed, one could say how honor and obedience should be given to the spiritual authority. But now the case is like that of the natural parents who let their children do as they please. At present the spiritual authority threatens, dispenses, takes money, and pardons more than it has power to pardon. I will hear refrain from saying more. We see more of it than is good. Greed holds the reins, and just what should be forbidden is taught, and it is clearly seen that the spiritual estate is in all things more worldly than the worldly estate itself. Meanwhile, Christendom must be ruined, and this commandment perish. If there were a bishop who would zealously provide for all these classes, supervise, make visitations, and be faithful as he ought, truly one city would be too much for him. For in the time of the apostles, when Christendom was at its best estate, each city had a bishop, although the smallest part of the inhabitants were Christians. How many things go when one bishop wants to have so much, another so much, this one the whole world, that one the fourth of it? It is time that we pray God for mercy. Of spiritual power we have much, but of spiritual government nothing or little. Meanwhile may he help who can, that endowments, monastic houses, parishes, and schools be well established and managed. And it would also be one of the works of the spiritual authority that it lessen the number of endowments, monastic houses, and schools where they cannot be cared for. It is much better that there be no monastic house or endowment than that there be evil government in them, whereby God is the more provoked to anger. 9. Since then the authorities so entirely neglect their work and are perverted, it must assuredly follow that they misuse their power and undertake other and evil works, just as parents do when they give some command contrary to God. Here we must be wise, for the apostle has said, that those times shall be perilous in which such authority shall rule. For it seems as if we resisted their power if we do not do and leave undone all that they prescribe. Therefore we must take hold of the first three commandments and the first table, and be certain that no man, neither bishop nor pope nor angel, may command or determine anything that is contrary to or hinders these three commandments, where does not help them. And if they attempt such things it is not valid and amounts to nothing, and we also sin if we follow and obey, or even tolerate such acts. From this it is easy to understand that the commands of fasting do not include the sick, the pregnant women, or those who for other reasons cannot fast without injury. And to rise higher, in our time nothing comes from Rome but a fair of spiritual wares, which are openly and shamelessly bought and sold. Indulgences, parishes, monastic houses, bishoprics, provost ships, benefices, and everything that has ever been founded to God's service far and wide, whereby not only is all money and wealth of the world drawn and driven to Rome, for this would be the smallest harm. But the parishes, bishoprics, and prelacies are torn to pieces, deserted, laid waste, and so the people are neglected, God's word and God's name and honor come to naught, and faith is destroyed so that at last such institutions and offices fall into the hands not only of unlearned and unfit men, but the greater part into the hands of the Romans, the greatest villains in the world. Thus what has been founded for God's service, for the instruction, government, and improvement of the people, must now serve the stable boys, mule drivers, yea, not to use plainer language, Roman horrors and knaves, yet we have no more thanks than that they mock us for it as fools. CHAPTER XII If then such unbearable abuses are all carried on in the name of God and Saint Peter, just as if God's name and the spiritual power were instituted to blaspheme God's honor, to destroy Christendom, body, and soul, we are indeed in duty bound to resist in a proper way as much as we can. And here we must do like pious children whose parents have become insane, and first see by what right that which has been founded for God's service in our lands, or has been ordained to provide for our children, must be allowed to do its work in Rome, and elapsed here, where it ought to serve. How can we be so foolish? Since then bishops and spiritual prelates stand idle in this matter, offer no opposition, or are afraid, and thus allow Christendom to perish, it is our duty first of all humbly to call upon God for help to prevent this thing, then to put our hand to work to the same end, send the courtesans and those who bear letters from Rome about their business in a reasonable, mental way, and form them, that if they wish to care for their parishes properly, they shall live in them, and improve the people by preaching, or by good example. Or if not, and they do live in Rome or elsewhere, lay waste and debauch the churches, then let the pope feed them whom they serve. It is not fitting that we support the pope's servants, his people, yes, his knaves and whores, to the destruction and injury of our souls. Low, these are the true Turks whom the kings, princes, and the nobility ought to attack first, not seeking thereby their own benefit, but only the improvement of Christendom, and the prevention of the blasphemy and disgracing of the divine name, and so to deal with the clergy as with a father who has lost his sense and wits, who, if one did not restrain him and resist him, although with all humility and honor, might destroy child, heir, and everybody. Thus we are to honor Roman authority as our highest father, and yet since they have gone mad and lost their senses, not allow them to do what they attempt, lest Christendom be destroyed thereby. 11. Some think this should be referred to a general counsel. To this I say no, for we have had many counsels in which this has been proposed, namely at Constance, Basil, and the last Roman counsel. But nothing has been accomplished, and things have grown ever worse. Moreover, such counsels are entirely useless, since Roman wisdom has contrived the device that the kings and princes must beforehand take an oath to let the Romans remain what they are, and keep what they have. And so is put up a bar to ward off all reformation, to retain protection and liberty for all their navery. Although this oath is demanded, forced, and taken contrary to God and the law, and by it the doors are locked against the Holy Spirit who should rule the counsels. But this would be the best, and also the only remedy remaining, if kings, princes, nobility, cities, and communities themselves began and opened away for reformation, so that the bishops and clergy, who now are afraid, would have reason to follow. For here nothing else shall and must be considered except God's first three commandments, against which neither Rome nor heaven nor earth can command or forbid anything. And the ban, or threatening with which they think they can prevent this, amounts to nothing, just as it amounts to nothing if an insane father severely threatens the son who restrains him or locks him up. 12. The third work of this commandment is to obey the temporal authority as Paul teaches, Romans chapter 13 and Titus chapter 3, and St. Peter, 1 Peter chapter 2, submit yourselves to the king as supreme, and to the princes and his ambassadors, and to all the ordinances of the worldly power. But it is the work of the temporal power to protect its subjects and to punish thievery, robbery, and adultery, as St. Paul says, Romans chapter 13, it beareth not the sword in vain, it serves God with it, to the terror of evil doers, and to the protection of the good. Here men sin in two ways. First if they lie to the government, deceive it, and are disloyal, neither obey nor do as it has ordered and commanded, whether with their bodies or their possessions. For even if the government does injustice, as the king of Babylon did to the people of Israel, yet God would have it obeyed, without treachery and deception. Secondly, when men speak evil of the government and curse it, and when a man cannot revenge himself and abuses the government with grumbling and evil words publicly or secretly. In all this we are to regard that which St. Peter bids us regard, namely, that its power, whether it do right or wrong, cannot harm the soul, but only the body and property, unless indeed it should try openly to compel us to do wrong against God or men, as in former days when the magistrates were not yet Christians, and as the Turk is now said to do. For to suffer wrong destroys no one's soul, nay, it improves the soul, although it inflicts loss upon the body and property. But to do wrong, that destroys the soul, although it should gain all the world's wealth. End of Section 27. Section 28 of a Treatise on Good Works. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Kay Hand. A Treatise on Good Works by Martin Luther. Recording by Johann Michael Rieu. Fourth Commandment, subsections 13 through 15. 13. This also is the reason why there is not such great danger in the temporal power as in the spiritual, when it does wrong. For the temporal power can do no harm, since it has nothing to do with preaching and faith and the first three commandments. But the spiritual power does harm not only when it does wrong, but also when it neglects its duty and busies itself with other things, even if they were better than the very best works of the temporal power. Therefore we must resist it when it does not do right, and not resist the temporal power, although it does wrong. For the poor people believe and do as they see the spiritual power believing and doing. If they are not set an example and are not taught, then they also believe nothing and do nothing, since this power is instituted for no other reason than to lead the people in faith to God. All this is not found in the temporal power, for it may do and leave undone what it will. My faith to God still goes its way, and works its works, because I need not believe what it believes. Therefore also the temporal power is a very small thing in God's sight, and far too slightly regarded by him, that for its sake, whether it do right or wrong, we should resist, become disobedient and quarrel. On the other hand the spiritual power is an exceeding great blessing, and far too precious in his eyes, that the very least of Christians should endure and keep silent, if it departs a hair's breadth from its own duty, not to say when it does the very opposite of its duty, as we now see it to do every day. 14. In this power also there is much abuse. First when it follows the flatterers, which is a common and especially harmful plague of this power, against which no one can sufficiently guard and protect himself. Here it is led by the nose, and oppresses the common people, becomes a government of the like of which a heathen says, the spider-webs catch the small flies, but the millstones roll through. So the laws, ordinances, and government of one and the same authority hold the small men, and the great are free, and where the prince is not himself so wise that he needs nobody's advice, or has such a standing that they fear him, their will, and must be, unless God should do a special wonder, a childish government. 14. For this reason God has considered evil, unfit rulers the greatest of plagues, as he threatens Isaiah chapter 3, I will take away from them every man of valor, and will give children to be their princes and babes to rule over them. 14. Four plagues God has named in Scripture. Ezekiel chapter 14. The first and slightest, which also David chose, is pestilence. The second is famine, the third is war, the fourth is all manner of evil beasts, such as lions, wolves, serpents, dragons. These are the wicked rulers. For where these are, the land is destroyed, not only in body and property, as in the others, but also in honor, discipline, virtue, and the soul's salvation. For pestilence and famine make people good and rich, but war and wicked rulers bring to naught everything that has to do with temporal and eternal possessions. 15. A prince must also be very wise and not at all times undertake to enforce his own will, although he may have the authority and the very best cause. For it is a far nobler virtue to endure wrong to one's authority than to risk property and person, if it is advantageous to the subjects, since worldly rights attach only to temporal goods. 16. Hence it is a very foolish saying, I have a right to it, therefore I will take it by storm and keep it, although all sorts of misfortune may come to others thereby. So we read of Emperor Octavianus that he did not wish to make war, however just his cause might be, unless there were sure indications of greater benefit than harm, or at least that the harm would not be intolerable, and said, war is like fishing with a golden net, the loss risked is always greater than the catch can be. 17. For he who guides a wagon must walk far, otherwise than if he were walking alone. When alone he may walk, jump, and do as he will, but when he drives he must so guide and adapt himself that the wagon and horses can follow him, and regard that more than his own will. So also a prince leads a multitude with him and must not walk and act as he wills, but as the multitude can, considering their need and advantage more than his will and pleasure. For when a prince rules after his own mad will and follows his own opinion, he is like a mad driver who rushes straight ahead with horse and wagon through bushes, thorns, ditches, water, uphill and down dale, regardless of roads and bridges. He will not drive long, all will go to smash. Or it would be most profitable for rulers that they read, or have read to them, from youth on, the histories, both in sacred and in profane books, in which they would find more examples and skill in ruling than in all the books of law, as we read that the kings of Persia did, Esther, chapter 6. For examples and histories benefit and teach more than the laws and statutes. There actual experience teaches, here untried and uncertain words. End of Section 28. Section 29 of a Treatise on Good Works. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Kay Hand. A Treatise on Good Works by Martin Luther. Translated by Johann Michael Rill. Subsections 16 through 18. 16. Three special distinct works all rulers might do in our times, particularly in our lands. First, to make an end of the horrible gluttony and drunkenness, not only because of the excess, but also because of its expense. For through seasonings and spices and the like, without which men could well live, no little loss of temporal wealth has come, and daily is coming upon our lands. To prevent these two great evils would truly give the temporal power enough to do, for the inroads they have made are wide and deep. And how could those in power serve God better, and thereby also improve their own land? Secondly, to forbid the excessive cost of clothing, whereby so much wealth is wasted, and yet only the world and the flesh are served. It is fearful to think that such abuse is to be found among the people who have been pledged, baptized, and consecrated to Christ, the crucified, and who should bear the cross after him, and prepare for the life to come by dying daily. If some men erred through ignorance, it might be born, but that it is practiced so freely, without punishment, without shame, without hindrance, nay, that praise and fame are sought thereby. This is indeed an un-Christian thing. Thirdly, to drive out the usurious buying of rent charges, which in the whole world ruins, consumes, and troubles all land, peoples, and cities, through its cunning form, by which it appears not to be usury, while in truth it is worse than usury, because men are not on their guard against it as against open usury. See, these are the three Jews, as men say, who suck the whole world dry. Here princes ought not to sleep, nor be lazy, if they would give a good account of their office to God. 17. Here too ought to be mentioned the navery which is practiced by officials and other episcopal and spiritual officers, who ban, load, hunt, and drive the poor people with great burdens, as long as a penny remains. This ought to be prevented by the temporal sword, since there is no other help or remedy. O, would God in heaven, that some time a government might be established that would do away with the public body-houses as was done among the people of Israel? It is indeed an un-christian sight, that public houses of sin are maintained among Christians, a thing formerly altogether unheard of. It should be a rule that boys and girls should be married early, and such vice be prevented. Such a rule and custom ought to be sought for, by both the spiritual and the temporal power. If it was possible among the Jews, why should it not also be possible among Christians? Nay, if it is possible in villages, towns, and some cities, as we all see, why should it not be possible everywhere? But the trouble is, there is no real government in the world. No one wants to work, therefore the mechanics must give their workmen holiday. Then they are free, and no one can tame them. But if there were a rule that they must do as they are bid, and no one would give them work in other places, this evil would to a large extent be mended. God help us. I fear that here the wish is far greater than the hope, but this does not excuse us. Now see, here only a few works of magistrates are indicated, but they are so good, and so many that they have super abundant good works to do every hour, and could constantly serve God. But these works, like the others, should also be done in faith, yea, be an exercise of faith, so that no one expects to please God by the works, but by confident trust in his favor to do such works only to the honor and praise of his gracious God thereby to serve and benefit his neighbor. 18. The fourth work of this commandment is obedience of servants and workmen toward their lords and ladies, masters, and mistresses. Of this St. Paul says, Titus chapter 2, Thou shalt exhort servants that they highly honor their masters, be obedient, do what pleases them, not cheating them, nor opposing them. For this reason also, because they thereby bring the doctrine of Christ and our faith into good repute, that the heathen cannot complain of us and be offended. St. Peter also says, Servants be subject to your masters, for the fear of God not only to the good and gentle, but also to the forward and harsh. For this is acceptable with God if a man suffers harshness being innocent. 19. Now there is the greatest complaint in the world about servants and working men that they are disobedient, unfaithful, unmanorly, and overreaching. This is a plague sent of God. And truly this is the one work of servants whereby they may be saved. Truly they need not make pilgrimages or do this thing or the other. They have enough to do if their heart is only set on this, that they gladly do and leave undone what they know pleases their masters and mistresses. And all this in a simple faith, not that they would buy their works gain much merit, but that they do it all in the confidence of divine favor, in which all merits are to be found. Purely for nothing, out of the love and good will toward God which grows out of such confidence. And all such works they should think of as an exercise and exhortation ever to strengthen their faith and confidence more and more. For as has now been frequently said, this faith makes all works good. Yay, it must do them and be the master workman. End of Section 29. Section 30 of A Treatise on Good Works. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Kay Hand. A Treatise on Good Works by Martin Luther. Translated by Johann Michael Riew. Fourth Commandment. Subsections 19 through 21. 19. On the other hand, the masters and mistresses should not rule their servants, maids, and working men roughly, not look to all things too closely, occasionally overlook something, and for peace sake make allowances. For it is not possible that everything be done perfectly at all times among any class of men as long as we live on earth in imperfection. Of this St. Paul says, Colossians Chapter 4, Masters do unto your servants that which is just and equal, knowing that ye also have a master in heaven. Therefore, as the masters do not wish God to deal too sharply with them, but that many things be overlooked through grace, they also should be so much the more gentle toward their servants, and overlook some things, and yet have a care that the servants do right and learn to fear God. But see now what good works a householder and a mistress can do, how finally God offers us all good works so near at hand, so manifold, so continuously, that we have no need of asking after good works, and might well forget the other showy, far-off, invented works of men, such as making pilgrimages, building churches, seeking indulgence, and the like. Here I ought naturally also to say how a wife ought to be obedient, subject to her husband as to her superior, give way to him, keep silent, and give up to him, where it is a matter not contrary to God's commands. On the other hand, the husband should love his wife, overlook a little, and not deal strictly with her, of which matters St. Peter and St. Paul have said much. But this has its place in the further explanation of the Ten Commandments, and is easily inferred from these passages. 20. But all that has been said of these works is included in these two, obedience and considerateness. Obedience is the duty of subjects, considerateness that of masters, that they take care to rule their subjects well, deal kindly with them, and do everything whereby they may benefit and help them. That is their way to heaven, and these are the best works they can do on earth. With these they are more acceptable to God than if without these they did nothing but miracles. So says St. Paul, Romans chapter 12. He that ruleth, let him do it with diligence. As who should say? Let him not allow himself to be led astray by what other people or classes of people do. Let him not look to this work or to that, whether it be splendid or obscure. But let him look to his own position, and think only how he may benefit those who are subject to him. By this let him stand, nor let himself be torn from it, although heaven stood open before him, nor be driven from it, although hell were chasing him. This is the right road that leads him to heaven. O, if a man were so to regard himself and his position, and attended to its duties alone, how rich in good works would he be in a short time, so quietly and secretly, that no one would notice it except God alone. But now we let all this go, and one runs to the Carthusians, another to this place, a third to that, just as if good works and God's commandments had been thrown into corners and hidden. Though it is written in Proverbs chapter 1 that divine wisdom cryeth out her commandments publicly in the streets, in the midst of the people, and in the gates of the cities, which means that they are present in profusion in all places, in all stations of life, and at all times, and we do not see them, but in our blindness look for them elsewhere. This Christ declared, Matthew chapter 24, if they shall say unto you, Lo, here is Christ, or there, believe it's not. If they shall say, behold, he is in the desert, go not forth. Behold, he is in the secret chambers, believe it not. They are false prophets, and false Christs. 21. Again, obedience is the duty of subjects, that they direct all their diligence and effort to do and to leave undone what their overlords desire of them, that they do not allow themselves to be torn or driven from this whatever another do. Let no man think that he lives well or does good works, whether it be prayer or fasting, or by whatever name it may be called, if he does not earnestly and diligently exercise himself in this. But if it should happen, as it often does, that the temporal power and authorities, as they are called, should urge a subject to do contrary to the commandments of God, or hinder him from doing them, their obedience ends, and that duty is annulled. Here a man must say, as St. Peter says to the rulers of the Jews, we ought to obey God rather than men. He did not say we must not obey men, for that would be wrong, but he said God rather than men. Thus if a prince desired to go to war and his cause was manifestly unrighteous, we should not follow nor help him at all, since God has commanded that we shall not kill our neighbor nor do him injustice. Likewise, if he bade us bear false witness, steal, lie, or deceive, and the like. Here we ought rather give up goods, honor, body, and life, that God's commandments may stand. A treatise on Good Works by Martin Luther, translated by Johann Michael Rau, Section 31. The four preceding commandments have their works in the understanding, that is, that they take a man captive, rule him, and make him subject, so that he rule not himself, approve not himself, think not highly of himself, but in humility know himself, and allow himself to be led, that pride be prevented. The following commandments deal with the passions and lust of men that these also be killed. One The passions of anger and revenge, of which the fifth commandment says, thou shalt not kill. This commandment has one work, which, however, includes many, and dispels many vices, and is called meekness. Now this is of two kinds. The one has a beautiful splendor, and there is nothing back of it. This we practice toward our friends, and those who do us good and give us pleasure with goods, honor, and favor, or who do not offend us with words nor with deeds. Such meekness irrational animals have, lions and snakes, Jews, turks, naves, murderers, bad women. These are all content and gentle when men do what they want, or let them alone, and yet there are not a few who, deceived by such worthless meekness, cover over their anger and excuse it, saying, I would indeed not be angry if I were left alone. Certainly my good man, so the evil spirit also would be meek if he had his own way. Disatisfaction and resentment overwhelm you in order that they may show you how full of anger and wickedness you are, that you may be admonished to strive after meekness and to drive out anger. The second form of meekness is good through and through, that which is shown toward opponents and enemies, does them no harm, does not revenge itself, does not curse nor revile, does not speak evil of them, does not meditate evil against them, although they have taken away goods, honor, life, friends, and everything. Nay, where it is possible it returns good for evil, speaks well of them, thinks well of them, prays for them. Of this, Christ says, Matthew 5, do good to them that despitefully use you, pray for them that persecute you and revile you, and Paul, Romans 12, bless them which curse you and by no means curse them, but do good to them. Behold how this precious, excellent work has been lost among Christians, so that nothing now everywhere prevails except life, war, quarreling, anger, hatred, envy, backbiting, cursing, slandering, injuring, vengeance, and all manner of angry works and words, and yet, with all this, we have our many holidays, hear masses, say our prayers, establish churches, and more such spiritual finery, which God has not commanded. We shine resplendently and excessively as if we were the most holy Christians that ever were, and so because of these mirrors and masks, we allow God's commandment to go to complete ruin, and no one considers or examines himself how near or how far he be from meekness and the fulfillment of this commandment. Although God has said that not he who does such works, but he who keeps his commandments shall enter into eternal life. Now since no one lives on earth upon whom God does not bestow an enemy and opponent as a proof of his own anger and wickedness that is one who afflicts him in goods, honor, body, or friends, and thereby tries whether anger is still present, whether he can be well disposed toward his enemy, speak well of him, do good to him, and not intend any evil against him. Let him come forward who asks what he shall do that he may do good works. Please God, and be saved. Let him set his enemy before him, keep him constantly before the eyes of his heart, as an exercise whereby he may curb his spirit and train his heart to think kindly of his enemy, wish him well, care for him, and pray for him, and then, when opportunity offers, speak well of him, and do good to him. Let him who will try this, and if he find not enough to do all his life long, he may convict me of lying and say that my contention was wrong. But if this is what God desires, and if he will be paid in no other coin, of what avail is it that we busy ourselves with other great works which are not commanded and neglect this? Therefore God says, Matthew 5, I say unto you that whosoever is angry with his neighbor is in danger of the judgment, but whosoever shall say to his brother thou fool, that is all manner of invictive, cursing, reviling, slandering, he shall be in danger of everlasting fire. What remains, then, for the outward act, striking, wounding, killing, injuring, etc., if the thoughts and words of anger are so severely condemned? 3. But where there is true meekness, there the heart is pained at every evil which happens to one's enemy, and these are the true children and heirs of God and brethren of Christ, whose heart was so pained for us all when he died on the Holy Cross. Even so we see a pious judge passing sentence upon the criminal with sorrow and regretting the death which the law imposes. Here the act seems to be one of anger and harshness. So thoroughly good is meekness that even in such works of anger it remains. Nay, it torments the heart, most sorely when it must be angry and severe. 4. But here we must watch that we be not meek contrary to God's honor and commandment, for it is written of Moses that he was the very meekest man on earth and yet, when the Jews had worshipped the golden calf and provoked God to anger, he put many of them to death and thereby made atonement before God. Likewise it is not fitting that the magistrates should be idle and allow sin to have sway and that we say nothing. 5. My own possessions, my honor, my injury, I must not regard nor grow angry because of them, but God's honor and commandment we must protect and injury or injustice to our neighbor we must prevent. The magistrates with the sword, the rest of us with reproof and rebuke, yet always with pity for those who have merited the punishment. 6. This high noble sweet work can easily be learned if we perform it in faith and as an exercise of faith. For if faith does not doubt the favor of God nor question that God is gracious it will become quite easy for a man to be gracious and favorable to his neighbor however much he may have sinned, for we have sinned much more against God. Behold a short commandment this, but it presents a long mighty exercise of good works and of faith. End of section 31, recording by Randy Carlson, Sacramento, California. Section 32 of a treatise on good works. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Randy Carlson, Sacramento, California. A treatise on good works by Martin Luther, translated by Johann Michael Rao. Section 32. Thou shalt not commit adultery. In this commandment, too, a good work is commanded, which includes much and drives away much vice. It is called purity or chastity, for which much is written and preached and is well known to everyone. Only that it is not as carefully observed and practiced as other works which are not commanded. So ready are we to do what is not commanded and to leave undone what is commanded. We see that the world is full of shameful works of unchastity, indecent words, tales and ditties, temptation to which is daily increased through gluttony and drunkenness, idleness and frippery. Yet we go our way as if we were Christians, when we have been to church, have said our little prayer, have observed the fasts and feasts, then we think our whole duty is done. Now if no other work were commanded but chastity alone, we would all have enough to do with this one. So perilous and raging of vice is unchastity. It rages in all our members, in the thoughts of our hearts, in the seeing of our eyes, in the hearing of our ears, in the words of our mouth, in the works of our hands and feet, and all our body. To control all these requires labor and effort, and thus the commandments of God teach us how great truly good works are, nay, that it is impossible for us, on our own strength, to conceive a good work, to say nothing of attempting or doing it. St. Augustine says that among all the conflicts of the Christian the conflict of chastity is the hardest, for the one reason alone that it continues daily without ceasing and chastity seldom prevails. This all the saints have wept over and lamented, as St. Paul does, Romans 7, I find in me, that is in my flesh, no good thing. 2. If this work of chastity is to be permanent, it will drive to many other good works, defasting and temperance over against gluttony and drunkenness, to watching and early rising over against laziness and excessive sleep, to work and labor over against idleness, for gluttony, drunkenness, laying late a bed, loafing, and being without work are weapons of unchastity, with which chastity is quickly overcome. On the other hand the Holy Apostle Paul calls fasting, watching, and labor godly weapons with which unchastity is mastered, but as has been said above, these exercises must do no more than overcome unchastity and not pervert nature. Above all this the strongest defense is prayer and the word of God, namely that when evil lust stirs, a man flee to prayer, call upon God's mercy and help, read and meditate on the gospel, and in it consider Christ's sufferings. Thus says Psalm 137, Happy shall he be that taketh and dasheth the little ones of Babylon against the rock. That is, if the heart runs to the Lord Christ with its evil thoughts while they are yet young and just beginning, for Christ is a rock on which they are ground to powder and come to not. See, here each one will find enough to do with himself, and more than enough, and will be given many good works to do within himself. But now no one uses prayer, fasting, watching, labor for this purpose, but men stop in these works as if they were in themselves the whole purpose, although they should be arranged so as to fulfill the work of this commandment and purify us daily more and more. Some have also indicated more things which should be avoided, such as soft beds and clothes, that we should avoid excessive adornment, and neither associate nor talk with members of the opposite sex, nor even look upon them and whatsoever else may be conducive to chastity. In all these things no one can fix a definite rule and Each one must watch himself and see what things are needful to him for chastity, in what quantity and how long they help him to be chaste, that he may thus choose and observe them for himself. If he cannot do this, let him, for a time, give himself up to be controlled by another, who may hold him to such observance until he can learn to rule himself. This was the purpose for which the monastic houses were established of old, to teach young people discipline and purity. 3. In this work a good strong faith is a great help, more noticeably so than in almost any other, so that, for this reason also, Isaiah 11 says that faith is a girdle of the reins, that is, a guard of chastity. For he who lives, that he looks to God for all grace, takes pleasure in spiritual purity, therefore he can so much more easily resist fleshly impurity. And in such faith the spirit tells him of a certainty, how he should avoid evil thoughts, and everything that is repugnant to chastity. For as the faith in divine favor lives without ceasing, and works in all works, so it also does not cease its admonitions in all things that are pleasing to God, or displease him. As Saint John says in his epistle, ye need not that any man teach you for the divine anointing that is the spirit of God, teacheth you all things. Yet we must not despair if we are not soon rid of the temptation, nor by any means imagine that we are free from it as long as we live, and we must regard it only as an incentive and admonition to prayer, fasting, watching, laboring, and to other exercises for the quenching of the flesh, especially to the practice and exercise of faith in God. For that chastity is not precious which is at ease, but that which is at war with unchastity, and fights, and without ceasing drives out all the poison with which the flesh and the evil spirit attack it. Thus Saint Peter says, I beseech you abstain from fleshy desires and lusts which war always against the soul, and Saint Paul, Romans 6, ye shall not obey the body in its lusts. In these and like passages it is shown that no one is without evil lust, but that everyone shall and must daily fight against it. But although this brings uneasiness and pain, it is nonetheless a work that gives pleasure, in which we shall have our comfort and satisfaction. For they who think they make an end of temptation by yielding to it, only set themselves on fire the more, and although for a time it is quiet, it comes again with more strength than other time, and finds the nature weaker than before. End of Section 32, recorded by Randy Carlson, Sacramento, California. Section number 33 of a Tree Ties on Good Works. This is a LibriVox recording, or LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Elaine Conway, England. A Tree Ties on Good Works by Martin Luther, translated by Johann Michael Rue, Section 33, Thou shalt not steal. This commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildekite, an evidence, which is a work ready to help and serve everyone with one's goods. And it fights not only against theft and robbery, but against all stinting in temple goods, which men may practise toward one another, such as greed, usury, overcharging, and plating wares, that salad solid, counterfeit wares, short measures and weights, and who could tell all the ready novel clever tricks, which multiply daily in every trade, by which everyone seeks his own gain, through the others' loss, and forgets the rule which says what he wishes that others do to you, that do ye also to them. If everyone kept this rule, before his eyes in his trade, business and dealings with his neighbour, he would readily find how he ought to buy and sell, take and give, lend and give for nothing, promise and keep his promise, and the like, and when we consider the world and its doings, how greed controls all business, we would not only find enough to do, if we would make an honourable living before God, but also be overcome with dread and fear for this perilous, miserable life, which is so exceedingly overburdened, entangled, and taken captive with cares of this temporal life, and dishonest seeking of gain, too. Therefore the wise man says not in vain, how he is the rich man who is found without blemish, who does not run after gold, and has not set his confidence in the treasures of money. Who is he? We will praise him, that he has done wondrous things in his life, as if he would say, none such is found, or very few indeed. Yea, they are very few who notice and recognise such lust for gold, in themselves. For greed has here a very beautiful, fine cover for its shame, which is called provision for the body, and natural need, and a cover of which it accumulates wealth, beyond all limits, and is never satisfied, so that he who would, in this matter, keep himself clean, must truly, as he says, do miracles or wondrous things in life. Now see, if a man wish not only to do good works, but even miracles, which God may praise and be pleased with. What need has he to look elsewhere? Let him take heed to himself, and see to it that he run not after gold, nor set his trust on money, but let the gold run after him, and many wait on his favour, and let him love none of these things, nor set his heart on them. Then he is the true, generous, wonder-working, happy man, as Job 31 says, I have never yet relied upon gold, and never yet made gold, my hope and confidence. And some, 62, if riches increase, set not your heart upon them. So Christ also teaches, Matthew 6, that we shall take no thought, what we shall eat and drink, and wherewith all we shall be clothed, since God cares for this, and knows that we have need of all these things. But some say, yes, rely upon that, take no thought, and see whether a roasted chicken will fly into your mouth. I do not say that a man shall not labour and seek a living, but he shall not worry, not be greedy, not despair, thinking that he will not have enough. For in Adam we are all condemned to labour, when God says to him, Genesis 3, In the sweat of thy face shall thou eat bread, and Job 5, as the birds to flying, so is man born unto labour. Now the birds fly without worry and greed, and so we also should labour without worry and greed. But if you do worry and are greedy, wishing that the roasted chicken fly into your mouth, worry and be greedy, and see whether you will thereby fulfil God's commandment and be saved. 3. This work faith teaches of itself, for if the heart looks for divine favour and relies upon it, how is it possible that a man should be greedy and worry? He must be sure, beyond a doubt, that God cares for him, therefore he does not cling to money. He uses it also as cheerful liberality for the benefit of his neighbour, and knows well that he will have enough. However much he may give away, for his God, whom he trusts, will not lie to him, nor forsake him, as it is written, Psalm 36, I have been young, and now am old. Never have I seen a believing man, who trusts God, that is a righteous man, forsaken, or his child, begging bread. Therefore the apostle calls no other sin idolatry, except cover tus nests, because this sin shows most plainly that it does not trust God for anything, expects more good from its money than from God, and, as has been said, it is by such confidence that God is truly honoured or dishonoured, and indeed in this commandment it can be clearly seen how all good works must be done in faith. For here everyone most surely feels that the cause of cover tus nests is distressed under the cause of liberality is faith. For because a man trusts God, he is generous and does not doubt that he will always have enough. On the other hand a man is cover tus nests, and worries, because he does not trust God. Now, as in this commandment, faith is the master workman, and the doer of the good work of liberality, so it is also in all the other commandments, and without such faith liberality is of no worth, but rather a careless squandering of money. For by this we are also to know that this liberality shall extend even to enemies and opponents. For what manner of good deed is that? We are liberal only to our friends. As Christ teaches, Luke 6, even a wicked man, does that to another who is his friend. Besides the brute beasts also do good, and are generous to their kind. Therefore a Christian must rise higher, let his liberality serve, also the undeserving, evildoers, enemies, and the ungrateful, even as his Heavenly Father makes his son to rise on good and evil, and the rain to fall on the grateful and ungrateful. But here it will be found how hard it is to do good works, according to God's commandment, how nature squirms, twists, and rides in its opposition to it, although it does the good works of its own choice easily and gladly. Therefore take your enemies, the ungrateful, and do good to them, then you will find how near you are to this commandment, or how far from it, and how all your life you will always have to do with the practice of this work. For if your enemy needs you, and you do not help him when you can, it is just the same as if you had stolen what belonged to him, for you owed it to him to help him. So say Saint Ambrose, feed the hungry, if you do not feed him, you have, as far as you are concerned, slain him. And in this commandment are included the works of mercy, which Christ will require at men's hands at the last day. But the magistrates and cities ought to see it to it, that the vagabonds, pilgrims, and mendicants from foreign lands be debarred, or at least allowed only under restrictions and rules, so that naves be not permitted to one at large, under the guise of mendicants, and their navery, of which there now is much, be prohibited. I have spoken at greater length of this commandment in the treatise on nursery. End of section 33 Section 34 of a treatise on good works. This is a LibriVox recording, or LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Elaine Conway, England. A treatise on good works by Martin Luther, translated by Johann Michael Rue, section 34, 8th commandment, one to three. Thou shalt not bear false witness against thy neighbour. This commandment seems small, and yet is so great, that he who would rightly keep it must risk and imperil life, and limb, goods and honour, friends and all that he has, and yet it includes no more than the work of that small member. The tongue, and is called in German, verheid zagen, telling the truth, and where there is need, gain, saying, lies, so that it forbids many evil works of the tongue. First, those who are committed by speaking, and those who are committed by keeping silent. By speaking, when a man has an unjust lawsuit, and wants to prove and maintain his case, by a false argument, catch his neighbour with subtlety, produce everything that strengthens and furthers his own cause, and withhold and discount everything that furthers his neighbour's good cause, in doing which he does not do to his neighbour, as he would have his neighbour do to him. This some men do for the sake of gain, some to avoid loss or shame, thereby seeking their own advantage, more than God's commandment, and excuse themselves by saying vigilante, duro subvenient. The law helps him who watches, just as if it were not as much their duty to watch for their neighbour's cause as for their own. Thus they intentionally allow their neighbour's cause to be lost, although they know that it is just. This evil is at present so common that I fear no court is held, and no suit tried, but that one side sins against this commandment, and even when they cannot accomplish it, they yet have the unrighteous spirit and will, so that they would wish the neighbour's just cause to be lost and their unjust cause to prosper. This sin is most frequent when the opponent is a prominent man or an enemy, for a man wants to revenge himself on his enemy, but the will of a man of prominence he does not wish to bring upon himself, and then begins the flattering and fawning, or on the other hand the withholding of the truth. Here no one is willing to run the risk of disfavour and displeasure, loss and data for the truth's sake, that so God's commandment must perish, and this is almost universally the way of the world. He who would keep this commandment would have both hands full, doing only those good works which concern the tongue, and then how many are there who allow themselves to be silenced, and swerved aside from the truth by presents and gifts, so that in all places it is truly a high, great, rare work, not to be a false witness against one's neighbour. 2. There is a second bearing of witness to the truth, which is still greater, with which we must fight against the evil spirits, and this concerns not temporal matters, but the gospel, and the truth of faith, which the evil spirit has at no time been able to endure, and always so manages that the great among men, whom it is hard to resist, must oppose and persecute it, of which it is written in Psalm 82, read the poor out of the land of the wicked, and help the forsaken to maintain his just cause. 3. Search persecution, it is true, has now become infrequent, but that is the fault of the spiritual prelates. You do not stir up the gospel, but let it perish, and so have abandoned the very thing, because of which such witnessing and persecution should arise, and in its place they teach us their own law, and what pleases them. For this reason the devil also does not stir, since by vanquishing the gospel he has also vanquished faith in Christ, and everything goes as he wishes, but if the gospel should be stirred up and be heard again, without doubt the whole world would be aroused and moved, and the great apportion of the kings, princes, bishops, doctors and clergy, and all that is great, would oppose it, and raid against it, as has always happened when the word of God has come to light, for the world cannot endure what comes from God, this is proved in Christ, who was and is the very greatest, and most precious and best of all that God has, yet the world not only did not receive him, but persecuted him more cruelly than all others who had ever come forth from God. Therefore, as at that time, so at all times, there are few who stand by the divine truth, and in peril and risk life unto him, goods and honour, and all that they have, as Christ is foretold, ye shall be hated for all men, for my name's sake, and many of them shall be offended Ye, if this truth were attacked by peasants, herdsmen, stable boys, and men of no standing, who would not be willing and able to confess it, and to bear witness to it? But when the pope and the bishops, together with princes and kings, attack it, all men flee, keep silent, dissemble, in order that they may not lose goods, honour, favour, and life. 3. Why do they do this? Because they have no faith in God, and expect nothing good from him, for which such faith and confidence are, there is also a bold, defiant, fearless heart, that ventures and stands by the truth, though it cost life or cloak, though it be against pope or kings, as we see that the martyrs did, for such a heart is satisfied, and rest easy, because it has a gracious, loving God. Therefore it despises all the favour, grace, goods, and honour of men. Let's them come and go, as they please, as it is written in Psalm, he contemptneth them that contempt God, and honoureth them that fear the Lord, that is the tyrants, the mighty, who persecute the truth and despise God. He does not fear, he does not regard them, he despises them. On the other hand, those who are persecuted for the truth's sake, and fear God more than men, to these he clings, those he defends, those he honours. Let it vex whom it may, as it is written of Moses, Hebrews 11, that he stood by his brethren, regardless of the mighty king of Egypt, lo, in this commandment again you see briefly, that faith must be the master workmen, in this work also, so that without it no one has courage to do this work. So entirely are all works comprised in faith, as has now been often said, therefore apart from faith all works are dead, however good the form and name they bear, for as no one does the work of this commandment, except he be firm and fearless, in the confidence of divine favour, so also he does no work of any other commandment, without the same faith. Thus everyone may easily, by this commandment, test and weigh himself, whether he be a Christian and truly believe in Christ, thus whether he is doing good works or no. Now we see how the Almighty God has not only set our Lord Jesus Christ before us, that we should believe in him with such confidence, but also holds before us in him an example of this same confidence and of such good works, to the end that we should believe in him, follow him and abide in him forever, as he says, John 14, I am the way, the truth and the light, the way in which we follow him, the truth that we believe in him, the life that we live in him forever. From all this it is now manifest that all other works which are not commanded are perilous and easily known, such as building churches, beautifying them, making pilgrimages, and all that is written at so great length in the canon law, and has misled and burdened the world, and ruined it, made an easy consciences, silenced and weakened faith, and has not said how a man, although he neglect all else, has enough to do with all his powers, to keep the commandments of God, and can never do all the good works which he is commanded to do. Why, then, does he seek others, which are neither necessary nor commanded, and neglect those that are necessary and commanded? The last two commandments which forbid evil desires of the body for pleasure and for temporal goods are clear in themselves. These devil desires do no harm to our neighbour, and yet they continue unto the grave, and the strife in us against them endures unto death. Therefore these two commandments are drawn together by St Paul into one, Romans 7, that are set as a goal unto which we do not attain, and only in our thoughts reach after until death, for no one has ever been so holy, a default in himself no evil inclination, especially when occasion and temptation were offered, for original sin is borne in us, by nature and temptation were offered, for original sin is borne in us by nature, and may be checked, but not entirely uprooted, except through the death of the body, which for this reason is profitable and a thing to be desired. To this may God help us. Amen.