 Section 6 of Luther's Large Catechism 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 Andrew Coleman The Large Catechism by Martin Luther Translated by F. Bente and W. H. T. Dow The Fifth, Sixth and Seventh Commandments The Fifth Commandment Thou shalt not kill We have now completed both the spiritual and the temporal government, that is, the divine and the paternal authority and obedience. But here now we go forth from our house among our neighbours to learn how we should live with one another, everyone himself toward his neighbour. Therefore God and government are not included in this commandment, nor is the power to kill, which they have taken away. For God has delegated his authority to punish evildoers to the government instead of parents, who at four times, as we read in Moses, were required to bring their own children to judgement and sentence them to death. Therefore what is here forbidden is forbidden to the individual in his relation to anyone else, and not to the government. Now this commandment is easy enough and has been often treated because we hear it annually in the Gospel of Saint Matthew, Chapter 5, starting at verse 21, where Christ himself explains and sums it up, namely, that we must not kill, neither with hand, heart, mouth, signs, gestures, help, nor counsel. Therefore it is here forbidden to everyone to be angry, except those, as we said, who are in the place of God, that is, parents and the government. For it is proper for God and for everyone who is in a divine estate to be angry, to reprove and punish, namely, on account of those very persons who transgress this and the other commandments. But the cause and need of this commandment is that God well knows that the world is evil, and that this life has much unhappiness. Therefore he has placed this and the other commandments between the good and the evil. Now as there are many assaults upon all commandments, so it happens also in this commandment, that we must live among many people who do us harm, so that we have cause to be hostile to them. As when your neighbour sees that you have a better house and home, a larger family and more fertile fields, greater possessions and fortune from God than he, he is sulky, envies you, and speaks no good of you. Thus by the devil's incitement you will get many enemies who cannot bear to see you have any good, either bodily or spiritual. When we see such people our hearts, in turn, would rage and bleed and take vengeance. Then there arise cursing and blows, from which follow finally misery and murder. Here now God, like a kind father, steps in ahead of us, interposes, and wishes to have the quarrels settled, that no misfortune come of it, nor one destroy another. And briefly he would hereby protect, set free, and keep in peace everyone against the crime and violence of everyone else, and would have this commandment placed as a wall, fortress and refuge about our neighbour, that we do him no hurt nor harm in his body. Thus this commandment aims at this, that no one offend his neighbour on account of any evil deed, even though he have fully deserved it. For where murder is forbidden, all cause also is forbidden whence murder may originate. For many a one, although he does not kill, yet curses and utters a wish which would stop a person from running far if it were to strike him in the neck, makes implications which he fulfilled with respect to anyone he would not live long. Now since this inheres in everyone by nature, and it is a common practice that no one is willing to suffer at the hands of another, God wishes to remove the root and source by which the heart is embittered against our neighbour, and to accustom us ever to keep in view this commandment, always to contemplate ourselves in it, as in a mirror, to regard the will of God, and with hearty confidence and invocation of his name, to commit to him the wrong which we suffer. Thus we shall suffer our enemies to rage and be angry, doing what they can, and we learn to calm our wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, that is our enemies. Therefore the entire sum of what it means not to kill is to be impressed most explicitly upon the simple minded, in the first place that we harm no one, first with our hand or by deed, then that we do not employ our tongue to instigate or counsel there too, further that we neither use nor assent to any kind of means or methods whereby anyone may be injured, and finally that the heart be not ill disposed toward anyone, nor from anger and hatred wish him ill, so that body and soul may be innocent in regard to everyone, but especially those who wish you evil or inflict such upon you, for to do evil to one who wishes and does you good is not human, but diabolical. Secondly, under this commandment not only he is guilty who does evil to his neighbour, but he also who can do him good, prevent, resist evil, defend and save him so that no bodily harm or hurt happened to him, and yet does not do it. If therefore you send away one that is naked when you could clothe him, you have caused him to freeze to death. You see one suffer hunger and do not give him food, you have caused him to starve. So also, if you see any one innocently sentenced to death or in like distress and do not save him, although you know ways and means to do so, you have killed him, and it will not avail you to make the pretext that you did not afford any help, counsel or aid there too, for you have withheld your love from him and deprived him of the benefit whereby his life would have been saved. Therefore God also rightly calls all those murderers who do not afford counsel and help in distress and danger of body and life, and will pass a most terrible sentence upon them in the last day as Christ himself has announced when he shall say, Matthew chapter 25 verses 42 and 43, I was unhungered, and he gave me no meat. I was thirsty, and he gave me no drink. I was a stranger, and he took me not in. Naked, and he closed me not. Sick, and in prison, and he visited me not. That is, you would have suffered me and mine to die of hunger, thirst, and cold, would have suffered the wild beasts to tear us to pieces, or left us to rot in prison, or perish in distress. What else is that but to reproach them as murderers and bloodhounds? For although you have not actually done all this, you have nevertheless, so far as you were concerned, suffered him to pine and perish in misfortune. It is just as if I saw someone navigating and laboring in deep water, and struggling against adverse winds, or one fallen into fire and could extend to him the hand to pull him out and save him, and yet refused to do it. What else would I appear even in the eyes of the world than as a murderer and a criminal? Therefore it is God's ultimate purpose that we suffer harm to befall no man, but show him all good and love, and, as we have said, it is specially directed toward those who are our enemies. For to do good to our friends is but an ordinary heathen virtue, as Christ says, Matthew 5 verse 46. Here we have again the Word of God whereby he would encourage and urge us to true noble and sublime works, as gentleness, patience, and, in short, love and kindness to our enemies, and would ever remind us to reflect upon the first commandment that he is our God, that is, that he will help, assist, and protect us in order that he may thus quench the desire of revenge in us. This we ought to practice and inculcate, and we would have our hands full doing good works. But this would not be preaching for monks. It would greatly detract from the religious estate, and infringe upon the sanctity of Carthusians, and would even be regarded as forbidding good works and clearing the conference. For in this wise the ordinary state of Christians would be considered just as worthy, and even worthier, and everybody would see how they mock and delude the world with a false, hypocritical show of holiness, because they have given this and other commandments to the winds, and have esteemed them unnecessary, as though they were not commandments, but mere counsels, and have at the same time shamelessly proclaimed and boasted their hypocritical estate and works as the most perfect life, in order that they might lead a pleasant, easy life, without the cross and without patience, for which reason too, they have resorted to their cloisters, so that they might not be obliged to suffer any wrong from anyone, or to do him any good. But know now that these are the true, holy, and godly works, in which with all the angels he rejoices, in comparison with which all human holiness is but stench and filth, and besides deserves nothing but wrath and damnation. The Sixth Commandment Thou shalt not commit adultery. These commandments now that follow are easily understood from the explanation of the preceding, for they are all to the effect that we, be careful to, avoid doing any kind of injury to our neighbour. But they are arranged in fine, elegant order. In the first place they treat of his own person, then they proceed to the person nearest him, or the closest possession next after his body, namely his wife, who is one flesh and blood with him, so that we cannot inflict a higher injury upon him in any good that is his. Therefore it is explicitly forbidden here to bring any disgrace upon him in respect to his wife, and it really aims at adultery, because among the Jews it was ordained and commanded that everyone must be married. Therefore also the young were early provided for, married, so that the virgin state was held in smaller steam. Neither were public prostitution and lewdness tolerated as now. Therefore adultery was the most common form of unchastity among them. But because among us there is such a shameful mess, and the very dregs of all vice and lewdness, this commandment is directed also against all manner of unchastity, whatever it may be called, and not only is the external act forbidden, but also every kind of cause, incitement and means, so that the heart, the lips and the whole body may be chased and afford no opportunity, help or persuasion to unchastity. And not only this, but that we also make resistance, afford protection, and rescue wherever there is danger and need, and again that we give help and counsel so as to maintain our neighbour's honour. For whenever you omit this, when you could make resistance, or connive at it, as if it did not concern you, you are as truly guilty as the one perpetrating the deed. Thus, to state it in the briefest manner, there is required this much, that everyone both live chastely himself and help his neighbour do the same, so that God by this commandment wishes to hedge roundabout and protect as with a rampart every spouse that no one trespass against them. But since this commandment is aimed directly at the state of matrimony, and gives occasion to speak of the same, you must well understand and mark first how gloriously God honours and extols this estate in as much as by his commandment he both sanctions and guards it. He has sanctioned it above in the fourth commandment, honour thy father and thy mother. But here he has, as we said, hedged it about and protected it. Therefore he also wishes us to honour it, and to maintain and conduct it as a divine and blessed estate. Because in the first place he has instituted it before all others, and therefore created man and woman separately, as is evident, not for lootiness, but that they should legitimately live together, be fruitful, beget children and nourish and train them to the honour of God. Therefore God has also most richly blessed this estate above all others, and in addition has bestowed on it and wrapped up in it everything in the world, to the end that this estate might be well and richly provided for. Married life is therefore no jest or presumption, but it is an excellent thing at a matter of divine seriousness, for it is of the highest importance to him that persons be raised who may serve the world and promote the knowledge of God, godly living and all virtues, to fight against wickedness and the devil. Therefore I have always taught that this estate should not be despised nor held in disrepute, as is done by the blind world and our false ecclesiastics, but that it be regarded according to God's word, by which it is adorned and sanctified, so that it is not only placed on any equality with other estates, but that it precedes and surpasses them all, whether they be that of emperor, princes, bishops or whoever they please, for both ecclesiastical and civil estates must humble themselves and all be found in this estate as we shall hear. Therefore it is not a peculiar estate, but the most common and noblest estate, which pervades all Christendom, yea which extends through all the world. In the second place you must know also that it is not only an honourable but also a necessary estate, and it is solemnly commanded by God that, in general, in all conditions, men and women who were created for it shall be found in this estate, yet with some exceptions, although few, whom God has especially accepted so that they are not fit for the married estate, or whom he has released by high supernatural gift that they can maintain chastity without this estate. For where nature has its course as it is implanted by God it is not possible to remain chaste without marriage. For flesh and blood remain flesh and blood, and the natural inclination and excitement have their course without let or hindrance as everybody sees and feels. In order therefore that it may be the more easy in some degree to avoid unchastity, God has commanded the estate of matrimony, that everyone may have his proper portion and be satisfied therewith. Although God's grace besides is required in order that their heart also may be pure. From this you see how this popish rabble, priests, monks and nuns resist God's order and commandment, inasmuch as they despise and forbid matrimony, and presume and vow to maintain perpetual chastity, and besides deceive the simple-minded with lying words and appearances in postures, for no one has so little love and inclination to chastity as just those who, because of great sanctity, avoid marriage, and either indulge in open and shameless prostitution or secretly do even worse so that one dare not speak of it as has alas been learned too fully. And in short, even though they abstain from the act their hearts are so full of unchaste thoughts and evil lusts that there is a continual burning and secret suffering which can be avoided in the married life. Therefore all vows of chastity out of the married state are condemned by this commandment, and free permission is granted, yea even the command is given to all poor ensnared consciences which have been deceived by their monastic vows to abandon the unchaste state and enter the married life, considering that even if the monastic life were godly it would nevertheless not be in their power to maintain chastity, and if they remain in it they must only sin more and more against this commandment. Now I speak of this in order that the young may be so guided that they conceive a liking for the married state, and know that it is a blessed state and pleasing to God, for in this way we might in the course of time bring it about that married life be restored to honour and that there might be less of the filthy, dissolute, disorderly doings which now run riot the world over in open prostitution and other shameful vices arising from disregard of married life. Therefore it is the duty of parents and the government to see to it that our youth be brought up to discipline and respectability, and when they have come to years of maturity to provide for them to have them married, in the fear of God and honourably, he would not fail to add his blessing and grace so that men would have joy and happiness from the same. Let me now say in conclusion that this commandment demands not only that everyone live chastely in thought, word and deed in his condition, that is especially in the estate of matrimony, but also that everyone love and esteem the spouse given him by God. For where conjugal chastity is to be maintained, man and wife must by all means live together in love and harmony, that one may cherish the other from the heart and with entire fidelity. For that is one of the principal points which in kindle love and desire of chastity, so that where this is found chastity will follow as a matter of course without any command, therefore also Saint Paul so diligently exhorts husband and wife to love and honour one another. Here you have again a precious, yea many and great good works of which you can joyfully boast against all ecclesiastical estates chosen without God's word and commandment, the seventh commandment, thou shalt not steal. After your person and spouse temporal property comes next. That also God wishes to have protected and he has commanded that no one shall subtract from or curtail his neighbour's possessions. For to steal is nothing else than to get possession of another's property wrongfully, which briefly comprehends all kinds of advantage in all sorts of trade to the disadvantage of our neighbour. Now this is indeed quite a widespread and common vice, but so little regarded and observed that it exceeds all measure, so that if all who are thieves and yet do not wish to be called such were to be hanged on gallows, the world would soon be devastated and there would be a lack both for executioners and gallows. For as we have just said, to steal is to signify not only to empty our neighbour's coffer and pockets, but to be grasping in the market, in all stores, booths, wine and beer sellers, workshops, and in short, wherever there is trading or taking and giving of money for merchandise or labour. As for instance, to explain this somewhat grossly for the common people that it may be seen how godly we are, when a manservant or maidservant does not serve faithfully in the house and does damage or allows it to be done when it could be prevented, or otherwise ruins and neglects the goods entrusted to him, from indolence, idleness or malice, to the spite and fixation of master and mistress, and in whatever way this can be done purposely. For I do not speak of what happens from oversight and against one's will. You can in a year abscond thirty, forty Florence, which if another had taken secretly or carried away, he would be hanged with a rope. But hear you, while conscious of such a great theft, may even bid defiance and become insolent, and no one dare call you a thief. The same I say also of mechanics, workmen and day labourers who all follow their wanton notions and never know enough ways to overcharge people while they are lazy and unfaithful in their work. All these are far worse than sneak thieves against whom we can guard with locks and bolts or who, if apprehended, are treated in such a manner that they will not do the same again. But against these no one can guard, no one dare even look or lie at them or accuse them of theft so that one would ten times rather lose from his purse. For here are my neighbours, good friends, my own servants from whom I expect good, every faithful and diligent service, who defraud me first of all. Furthermore, in the market and in common trade likewise, this practice is in full swing and force to the greatest extent, where one openly defrauds another with bad merchandise, false measures, weights, coins, and by nimbleness and queer finances or dexterous tricks takes advantage of him. Likewise, when one overcharges a person in a trade and wantonly drives a hard bargain, skins and distresses him. And who can recount or think of all these things? To sum up, this is the commonest craft and the largest guild on earth. And if we regard the world throughout all conditions of life, it is nothing else than a vast, wide stall full of great thieves. Therefore they are also called swivel chair robbers, land and highway robbers, not picklocks and sneak thieves who snatch away the ready cash, but who sit on the chair at home and are styled great noblemen and honourable pious citizens, and yet rob and steal under a good pretext. Yes, here we might be silent about the trifling individual thieves if we were to attack the great powerful arch-thieves with whom lords and princes keep company, who daily plunder not only a city or two, but all Germany. Yay, where should we place the head and supreme protector of all thieves, the holy chair at Rome, with all its retinue, which has grabbed by theft the wealth of all the world and holds it to this day. This is, in short, the course of the world. Whoever can steal and rob openly goes free and secure, unmolested by anyone, and even demands that he be honoured. Meanwhile the little sneak thieves who have once trespassed must bear the shame and punishment to render the former godly and honourable. But let them know that in the sight of God they are the greatest thieves and you will punish them as they are worthy and deserve. Now, since this commandment is so far reaching and comprehensive as just indicated, it is necessary to urge it well and to explain it to the common people, not to let them go on in their wantoness and security, but always to place before their eyes the wrath of God and inculcate the same. For we have to preach this not to Christians, but to slaves and scoundrels, to whom it would be more fitting for judges, jailers or master hands the executioner to preach. Therefore, let everyone know that it is his duty at the risk of God's displeasure, not only to do no injury to his neighbour, nor to deprive him of gain, nor to perpetrate any act of unfaithfulness or malice in any bargain or trade, but faithfully to preserve his property for him, or to promote his advantage, especially when one accepts money, wages and one's livelihood for such service. He now, who wantonly despises this, may indeed pass along and escape the hangman, but he shall not escape the wrath and punishment of God, and when he has long practised his defiance and arrogance he shall yet remain a tramp and beggar and, in addition, have all plagues and misfortune. Now you are going your way, wherever your heart's pleasure calls you, while you ought to preserve the property of your master and mistress, for which service you fill your crop and moor, take your wages like a thief, have people treat you as a nobleman, for there are many that are even insolent towards their masters and mistresses and are unwilling to do them a favour or service by which to protect them from loss. But reflect what you will gain when, when you come into your own property and being set up in your home to which God will help with all misfortunes, it, your perfidy, will bob up again and come home to you and you will find that where you have cheated or done injury to the value of one might you will have to pay thirty again. Such shall be the lot also of mechanics and day labourers of whom we are now obliged to hear and suffer such intolerable maliciousness as though they were noblemen in another's possessions and everyone were obliged to give them what they demand. Just let them continue practising their exactions as long as they can. But God will not forget his commandment and will reward them according as they have served and will hang them not upon a green gallows but upon a dry one so that all their life they shall neither prosper nor accumulate anything. And indeed, if there were a well-ordered government in the land such wantonness might soon be checked and prevented as was the custom in ancient times among the Romans where such characters were promptly seized by the Pate in a way that others took warning. No more shall all the rest prosper who changed the open free market into a carrion pit of extortion and a den of robbery where the poor are daily overcharged new burdens and high prices are imposed and everyone uses the market according to his caprice 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 please and no one had a right to say a word against it. We will indeed look on and let these people's skin pinch and hoard but we will trust in God who will however do this of his own accord that after you have been skinning and scraping for a long time he will pronounce such a blessing on your gains that your grain in the garner, your beer in the cellar your cattle in the stalls shall perish. Yea, where you have cheated and overcharged anyone to the amount of a flooring your entire pile shall be consumed with rust so that you shall never enjoy it and indeed we see and experience this being fulfilled daily before our eyes that no stolen or dishonestly acquired possession thrives how many there are who rake and scrape day and night and yet grow not a farthing richer and though they gather much they must suffer so many plagues and misfortunes that they cannot relish it with cheerfulness nor transmit it to their children but as no one minds it and we go on as though it did not concern us God must visit us in a different way and teach us manners by imposing one taxation after another or billeting a troop of soldiers upon us who in one hour empty our coffers and purses and do not quit as long as we have a farthing left and in addition by way of thanks burn and devastate house and home and outrage and kill wife and children and in short if you steal much depend upon it that again as much will be stolen from you and he who robs and acquires with violence and wrong will submit to one who shall deal after the same fashion with him for God is master of this art that since everyone robs and steals from the other he punishes one thief by means of another elsewhere should we find enough gallows and ropes now whoever is willing to be instructed let him know that this is the commandment of God and that it must not be treated as a jest for although you despise us defraud steal and rob we will indeed manage to endure your haughtiness suffer and according to the Lord's prayer forgive and show pity for we know that the godly shall nevertheless have enough and you injure yourself more than another but beware of this when the poor man comes to you of whom there are so many now who must buy with the penny of his daily wages and live upon it and you are harsh to him as though everyone lived by your favour and you skin and scrape to the bone and besides with pride and haughtiness turn him off to whom you ought to give for nothing he will go away rich and sorrowful and since he can complain to no one he will cry and call to heaven then beware I say again as of the devil himself for such groaning and calling will be no jest but will have a weight that will prove too heavy for you and all the world for it will reach him who takes care of the poor sorrowful hearts and will not allow them to go unevenged but if you despise this and become defiant see whom you have brought upon you if you succeed and prosper you may before all the world call god and me a liar we have exhorted warned and protested enough 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 crowd but keep their eyes fixed upon god's commandment lest his wrath and punishment come upon them too it behooves us to do no more than to instruct and to reprove with god's word but to check such open wantoness there is need of the princes and government who themselves would have eyes and the courage to establish and maintain order in all manner of trade and commerce lest the poor be burdened and oppressed nor they themselves be loaded with other men's sins let this suffice as an explanation of what stealing is that it be not taken too narrowly but made to extend as far as we have to do with our neighbours and briefly in a summary as in the former commandments it is herewith forbidden in the first place to do our neighbour any injury or wrong in whatever manner supposable by curtailing for stalling and withholding his possessions and property or even to consent or allow such a thing but to interpose and prevent it and on the other hand it is commanded that we advance and improve his possessions and in case he suffers want that we help, communicate and lend both to friends and foes whoever now seeks and desires good works will find here more than enough such as our heartily acceptable and pleasing to God and in addition our favourite and crowned with excellent blessings that we are to be richly compensated for all that we do for our neighbour's good and from friendship as King Solomon also teaches Proverbs 19 verse 17 he that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again here then you have a rich Lord who is certainly sufficient for you and who will not suffer you to come short in anything or to want thus you can with a joyful conscience enjoy a hundred times more than you could scrape together with unfaithfulness and wrong now whoever does not desire the blessing will find wrath and misfortune enough End of section 6 Section 7 of Luther's Large Catechism 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 Andrew Coleman The Large Catechism by Martin Luther Translated by F. Bente and W. H. T. Dow The 8th, 9th and 10th Commandments The 8th Commandment Thou shalt not bear false witness against thy neighbour Over and above our own body spouse and temple possessions we have yet another treasure namely honour and good report the illustrious testimony of an upright and unsullied name and reputation with which we cannot dispense for it is intolerable to live among men in open shame and general contempt therefore God wishes the reputation good name and upright character of our neighbour to be taken away or diminished as little as his money and possessions that everyone may stand in his integrity before wife, children, servants and neighbours and in the first place we take the plainest meaning of this commandment according to the words Thou shalt not bear false witness as pertaining to the public courts of justice where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body property or honour Now this appears as if it were of little concern to us at present but with the Jews in an ordinary matter for the people were organised under an excellent and regular government and where there is still such a government instances of this sin will not be wanting the cause of it is that where judges burgamasters, princes or others in authority sit in judgement things never fail to go according to the cause of the world namely men do not like to offend anybody flatter to gain favour money, prospects or friendship and in consequence a poor man and his cause must be oppressed denounced as wrong and suffer punishment and it is a common calamity in the world that in courts of justice there seldom preside godly men for to be a judge requires above all things a godly man not only a godly but also a wise, modest likewise to be a witness requires a fearless and especially a godly man for a person who is to judge all matters rightly and carry them through with his decision will often offend good friends relatives neighbours and the rich and powerful who can greatly serve or injure him therefore he must be quite blind have his eyes and ears closed neither see nor hear but go straight forward when he comes before him and decide accordingly therefore this commandment is given first of all that everyone shall help his neighbour to secure his rights and not allow them to be hindered or twisted but shall promote and strictly maintain them no matter whether he be judge or witness and let it pertain to whatsoever it will and especially is a goal set up here for our jurists that they be careful to deal truly rightly with every case allowing right to remain right and on the other hand not perverting anything by their tricks and technical points turning black into white and making wrong out to be right nor glossing it over or keeping silent concerning it irrespective of a person's money possession, honour or power this is one part and the plainest sense of this commandment concerning all that takes place in court next it extends very much further if we are to apply it to spiritual jurisdiction or administration here it is a common occurrence that everyone bears false witness against his neighbour for wherever there are godly preachers and Christians they must bear the sentence before the world that they are called heretics, apostates, yay, seditious and desperately wicked miscreants besides the word of god must suffer in the most shameful and malicious manner being persecuted, blasphemed, contradicted perverted and falsely cited and interpreted but let this pass for it is the way of the blind world that she condemns and persecutes the truth and the children of god and yet esteems it no sin in the third place what concerns us all this commandment forbids all sins of the tongue whereby we may injure or approach too closely to our neighbour for to bear false witness is nothing else than a work of the tongue now whatever is done with the tongue against a fellow man god would have prohibited whether it be false preachers with their doctrine and blasphemy false judges and witnesses with their verdict or outside of court by lying and evil speaking the detestable shameful vice of speaking behind a person's back and slandering to which the devil spurs us on and of which there would be much to be said for it is a common evil plague that everyone prefers hearing evil to hearing good of his neighbour and although we ourselves are so bad that we cannot suffer that anyone should say anything bad about us but everyone would much rather that all the world speak of him in terms of gold as we cannot bear that the best is spoken about others therefore to avoid this vice we should note that no one is allowed publicly to judge and to reprove his neighbour although he may see him sin unless he have a command to judge and to reprove for there is a great difference between these two things judging sin and knowing sin you may indeed know it but you are not to judge it I can indeed see and hear that my neighbour sins but I have no command to report it to others now if I rush in judging and passing sentence I fall into a sin which is greater than his but if you know it do nothing else then turn your ears into a grave and cover it until you are appointed to be judged and to punish by virtue of your office those then are called slanderers who are not content with knowing a thing but proceed to assume jurisdiction and where they know a slight offence of another carry it into every corner and are delighted and tickled that they can stir up another's displeasure, baseness as swine roll themselves in the dirt and root in it with a snout this is nothing else but judgement and office of God and pronouncing sentence and punishment with the most severe verdict for no judge can punish to a higher degree nor go further than to say he is a thief, a murderer, a traitor, etc therefore whoever presumes to say the same of his neighbour goes just as far as the emperor and all governments for although you do not wield the sword you employ your poisonous tongue to the shame and hurt your neighbour God therefore would have it prohibited that anyone speak evil of another even though he be guilty and the latter know it right well much less if you do not know it and have it only from hearsay but you say shall I not say it if it be the truth answer why do you not make accusation to regular judges I cannot prove it publicly and hence I might be silenced and turned away in a harsh manner incur the penalty of a false accusation ah indeed do you smell the roast if you do not trust yourself to stand before the proper authorities and to make answer then hold your tongue but if you know it know it for yourself and not for another for if you tell it to others although it be true and you are besides acting like a naive for we ought never to deprive anyone of his honour or good name unless it be first taken away from him publicly false witness then is everything which cannot be properly proved therefore what is not manifest upon sufficient evidence no one shall make public or declare for truth and in short whatever is secret should be allowed to remain secret should be secretly reproved as we shall hear therefore if you encounter an idle tongue which betrays and slanders someone contradict such a one promptly to his face 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 himself for honour and a good name are easily taken away thus you see that it is summarily forbidden to speak any evil of our neighbour however the civil government preachers father and mother accepted on the understanding that this commandment does not allow evil to go unpunished now as according to the fifth commandment no one is to be injured in body and yet master Hans the executioner is accepted who by virtue of his office does his neighbour no good but only evil and harm and nevertheless does not sin against God's commandment because God has on his own account instituted that office for he has reserved punishment for his own good pleasure as he threatens in the first commandment just so also although no one has a right in his own person to judge and condemn anybody yet if they to whose office it belongs fail to do it no one would do so of his own accord without such office for here necessity requires one to speak of the evil to prefer charges to investigate and testify 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 parts just so governments father and mother brothers and sisters and other good friends wherever it is needful and profitable but the true way in this matter would be to observe the order according to the gospel Matthew chapter 18 verse 15 where Christ says if thy brother shall trespass against thee go and tell him his fault between thee and him alone here you have a precious and excellent teaching for governing well the tongue which is to be carefully observed against this detestable misuse let this then be your rule that you do not too readily spread evil concerning your neighbour and slander him to others but admonish him privately that he may amend his life likewise also if someone report to you what this or that one has done teach him too to go and admonish him personally if he have seen it himself but if not that he hold his tongue the same you can learn also from the daily government of the household for when the master of the house sees that the servant does not do what he ought he admonishes him personally but if he were so foolish as to let the servant sit at home and went on the streets to complain of him to his neighbours he would no doubt be told you fool what does that concern us why do you not tell it to him behold that would be acting quite brotherly so that the evil would be stayed between his honour as Christ also says in the same place if he hear thee thou hast gained thy brother then you have done a great and excellent work for do you think it is a little matter to gain a brother let all monks and holy orders step forth with all their works melted together into one mass and see if they can boast that they have gained a brother further Christ teaches but if he will not hear thee one or two more that in the mouth of two or three witnesses every word may be established so he whom it concerns is always to be treated with personally and not to be spoken of without his knowledge but if that do not avail then bring it publicly before the community whether before the civil or the ecclesiastical tribunal for then you do not stand alone but you have those witnesses with you by whom you can convict the guilty one relying on whom the judge can pronounce sentence and punish this is the right and regular course for checking and reforming a wicked person but if we gossip about another in all corners and stir the filth no one will be reformed and afterwards when we are about to stand up and bear witness we deny having said so therefore it would serve such tongues right if we were acting to others if you were acting for your neighbour's reformation or from love of the truth you would not sneak about secretly nor shun the day and the light or this has been said regarding secret sins 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 go because he has brought himself into his disgrace and you may also publicly testify concerning him for when a matter is public in the light of day there can be no slandering or false judging or testifying as when we now reprove the Pope with his doctrine which is publicly set forth in books and proclaimed in all the world for where the sin is public the reproof also must be public that everyone may learn to guard against it thus we have now the sum and general understanding of this commandment should not do any injury with a tongue to his neighbour whether friend or foe nor speak evil of him no matter whether it be true or false unless it be done by commandment or for his reformation but that everyone employ his tongue and make it serve for the best of everyone else to cover up his neighbour's sins and infirmities excuse them palliate and garnish them with his own reputation the chief reason for this should be the one which Christ alleges in the gospel in which he comprehends all commandments respecting our neighbour Matthew chapter 7 verse 12 whatsoever ye would that men should do to you do ye even so to them even nature teaches the same thing in our own bodies as Saint Paul says 1 Corinthians chapter 12 verse 22 much more those members of the body which seem to be more feeble are necessary and those members of the body which we think to be less honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comeliness no one covers his face, eyes, nose and mouth for they being in themselves the most honourable members which we have do not require it but the most infirm members of which we are ashamed we cover with all diligence hands, eyes and the whole body must help to cover and conceal them thus also among ourselves should we adorn whatever blemishes and infirmities we find in our neighbour and serve and help him to promote his honour to the best of our ability and on the other hand prevent whatever may be discreditable to him and it is especially an excellent and noble virtue for one always to explain advantageously and put the best construction upon all he may hear of his neighbour if it be not notoriously evil or at any rate condone it over and against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbour and that explain and pervert it in the worst way as is done now especially with a precious word of God and its preachers there are comprehended therefore in this commandment quite a multitude of good works which please God most highly and bring abundant good and blessing if only the blind world and the false saints would recognise them 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 tongue though it is the least and feeblest member the ninth and tenth commandments thou shalt not covet thy neighbour's house thou shalt not covet thy neighbour's wife nor his manservant nor his maidservant nor his cattle nor anything that is his these two commandments are given quite exclusively to the Jews nevertheless in part they also concern us for they do not interpret them as referring to unchastity or theft because these are sufficiently forbidden above they also thought that they had kept all those when they had done or not done the external act therefore God has added these two commandments in order that it be esteemed as sin and forbidden to desire or in any way to aim at getting our neighbour's wife and especially because under the Jewish government manservants and maidservants were not free as now to serve for wages as long as they pleased but were their masters property with their body and all they had as cattle and other possessions moreover every man had power over his wife to put her away publicly by giving her a bill of divorce and to take another therefore they were in constant danger among each other if one took a fancy to another's wife he might allege any reason both to dismiss his own wife and to estranged the other's wife from him that he might obtain her under pretext of right that was not considered a sin nor disgrace with them as little as now with hired help when a proprietor dismisses his manservant or maidservant or takes another's servants from him in any way therefore I say they thus interpreted these commandments and that rightly although their scope reaches somewhat further and higher that no one think or purpose to obtain what belongs to another such as his wife, servants, house and estate, land meadows, cattle even with a show of right or by a subterfuge yet with injury to his neighbour for above in the seventh commandment the vice is forbidden where one rests to himself the possessions of others or withholds them from his neighbour which he cannot do by right but here it is also forbidden to alienate anything from your neighbour even though you could do so with honour in the eyes of the world so that no one could accuse or blame you as though you had obtained it wrongfully for we are so inclined by nature that no one desires to see another have as much as himself and each one acquires as much as he can the other may fare as best he can and yet we pretend to be godly know how to adorn ourselves most finely and conceal our rascality resort to and invent adroit devices and deceitful artifices such as now our daily most ingeniously contrived as though they were derived from the law codes yea we even dare impertently to refer to it and boast of it and will not have it called rascality but shrewdness and caution in this lawyers and jurists assist who twist and stretch the law to suit it to their cause stress words and use them for a subterfuge irrespective of equity or their neighbour's necessity and in short whoever is the most expert and cunning in these affairs finds most help in law as they themselves say vigilante busiora subvenient that is the law's favour the watchful this last commandment therefore is given not for rogues in the eyes of the world but just for the most pious who wish to be praised and be called honest and upright people since they have not offended against the former commandments as especially the Jews claim to be and even now many great noblemen gentlemen and princes for the other common masses belong yet further down under the seventh commandment as those who are not much concerned whether they acquire their possessions with honour and right now this occurs most frequently in cases that are brought into court where it is the purpose to get something from our neighbour and to force him out of his own as to give examples when people quarrel and wrangle about a large inheritance real estate etc they avail themselves of and resort to whatever has the appearance of right so dressing and adorning everything that the law must favour their side and they keep the property with such title that no one can make complaint or lay claim there to in like manner if anyone desire to have a castle city duchy or any other great thing he practises so much financiering through relationships and by any means he can that the other is judicially deprived of it and it is adjudicated to him and confirmed with deed and seal and declared to have been acquired by princely title and honestly likewise also in common trade where one dexterously slips something out of another's hand so that he must look after it or surprises and defrauds him in a matter in which he sees advantage and benefit for himself so that the latter perhaps on account of distress or debt cannot regain or redeem it without injury and the former gains the half or even more and yet this must not be considered as acquired by fraud or stolen but honestly bought here they say first come first served and everyone must look to his own interest yet another get what he can 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 pretexts this the world does not consider wrong nor is it punished by laws and will not see that the neighbour is thereby placed at a disadvantage and must sacrifice what he cannot spare without injury yet there is no one who wishes this to be done to him from which we can easily perceive that such devices and pretexts are false thus it was done formally also with respect to wives they knew such devices that if one were pleased with another woman he personally or through others as there were many ways and means to be invented caused her husband to conceive a displeasure toward her or had her resist him and so conduct herself that he was obliged to dismiss her and leave her to the other and this sort of thing undoubtedly prevailed much under the law as also we read in the Gospel of King Herod that he took his brother's wife when he was yet living and yet wished to be thought an honourable pious man as St Mark also testifies of him but such an example I trust will not occur among us because in the New Testament those who are married are forbidden to be divorced except in such a case where one has a rich bride from another but it is not a rare thing with us that one estranges or alienates another's man's servant or maid's servant or entices them away by flattering words in whatever way such things happen we must know that God does not wish that you deprive your neighbour of anything that belongs to him so that he suffer the loss and you gratify your avarice with it even if you could keep it in your world for it is a secret and insidious imposition practised under the hat as we say that it may not be observed for though you go your way as if you had done no one any wrong you have nevertheless injured your neighbour and if it is not called stealing and cheating yet it is called coveting your neighbour's property that is aiming at possession of it enticing it away from him without his will to make him enjoy what God has granted him and although the judge and everyone must leave you in possession of it yet God will not leave you therein for he sees the deceitful heart and the malice of the world which is sure to take an L in addition wherever you yield to her a fingers breath and at length public wrong and violence follow therefore we allow these commandments to remain in their ordinary meaning that it is commanded first that we do not desire our neighbour's damage nor even assist nor give occasion for it but gladly wish and leave him what he has and besides advance and preserve for him what may be for his profit and service as we should wish to be treated thus these commandments are especially directed against envy and miserable avarice God wishing to remove all causes and sources whence arises everything by which we do injury to our neighbour and therefore he expresses it in plain words thou shalt not covet etc for he would especially have the heart pure although we shall never attain to that as long as we live here so that this commandment will remain like all the rest one that will constantly accuse us and show how godly we are in the sight of God End of Section 7 Section 8 of Luther's Large Catechism this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org The Large Catechism by Martin Luther translated by F. Benty and W. H. T. Dau the conclusion of the Ten Commandments Thus we have the Ten Commandments a compend of Divine Doctrine as to what we are to do in order that our whole life may be pleasing to God and the true fountain and channel from and in which everything must arise and flow that is to be a good work so that outside of the Ten Commandments no work or thing can be good or pleasing to God however great or precious it be in the eyes of the world let us see now what our great saints can boast of their spiritual orders and their great and grievous works which they have invented and set up while they let these pass and though they were far too insignificant or had long ago been perfectly fulfilled I am of opinion indeed that here one will find his hands full and will have enough to do to observe these namely meekness, patience chastity, kindness, etc and what such virtues imply but such works are not of value and make no display in the eyes of the world for they are not peculiar and conceited works and restricted to particular times places, rites and customs but are common everyday domestic works which one neighbor can practice toward another therefore they are not of high esteem but the other works cause people to open their eyes and ears wide and men aid to this effect by the great display, expense and magnificent buildings with which they adorn them so that everything shines and glitters there they waft incense they sing and ring bells they light tapers and candles so that nothing else can be seen or heard for when a priest stands there in a surplus embroidered with guilt or a layman continues all day upon his knees in church that is regarded as a most precious work which no one can sufficiently praise but when a poor girl tends a little child and faithfully does what she is told that is considered nothing for else what should monks and nuns seek in their cloisters but see, is it not that a cursed presumption of those desperate saints who dare to invent a higher and better life and a state than the Ten Commandments teach pretending, as we have said that this is an ordinary life for the common man but that theirs is for saints and perfect ones 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 kept but both the apostles creed and the Lord's prayer must come to our aid and the power and strength to keep the Commandment is sought and prayed for and received continually therefore all their boasting amounts to as much as if I boasted and said to be sure I have not a penny to make payment with but I confidently undertake to pay ten florins 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 everybody the earth become used to looking hither only and to being concerned about these matters for it will be a long time before they will produce a doctrine or a state's equal to the Ten Commandments because they are so high that no one can attain to them by human power and whoever does attain to them is a heavenly angelic man far above all holiness of the world only occupy yourself with them and try your best to reach to do that you will neither seek nor esteem any other work or holiness let this be sufficient concerning the first part of the common Christian doctrine both for teaching and urging what is necessary in conclusion however we must repeat the text which belongs here of which we have treated already in the first commandment in order that we may learn what pains God requires for I, the Lord thy God and a jealous God visiting the inequities of the fathers upon the children unto the third and fourth generation of them that hate me and showing mercy unto thousands of them that love me and to keep my commandments although as we have heard above this appendix was primarily attached to the first commandment it was nevertheless we cannot deny that it was laid down for the sake and directed to it therefore I have said that this too shall be presented to and inculcated upon the young that they may learn and remember it in order to see what is to urge and compel us to keep these ten commandments and it is to be regarded as though this part were specially added to each so that it inheres in and pervades them all now there is comprehended and a friendly promise to terrify and warn us and moreover to induce and encourage us to receive and highly esteem his word as a matter of divine earnestness because he himself declares how much he is concerned about it and how rigidly he will enforce it namely that he will horribly and terribly punish all who despise and transgress his commandments and again how richly he will reward us and do all good to those who hold them in high esteem and gladly do and live according to them thus he demands that all our works proceed from a heart which fears and regards God alone and from such fear avoids everything that is contrary to his will lest it should move him to wrath and on the other hand also trust in him alone and from love to him does all he wishes speaks to us as friendly as a father and offers us all grace and every good just this is also the meaning and true interpretation of the first and chief commandment from which all the others must flow and proceed so that this word thou shalt have no other Gods before me in its simplest meaning states nothing else than this demand thou shalt fear, love and trust in me as thine only true God for where there is heart disposed towards God the same has fulfilled this and all the other commandments on the other hand whoever fears and loves anything else in heaven and upon earth will keep neither this nor any thus the entire scriptures have everywhere preached and incalcated this commandment aiming always at these two things fear of God and trust in him and especially the prophet David throughout the Psalms 3711 the Lord taketh pleasure in them that fear him in those that hope in his mercy as if the entire commandment were explained by one verse as much to say the Lord taketh pleasure in those who have no other Gods thus the first commandment is to shine and impart its splendor to all the others therefore you must let this declaration run through all the commandments like a hoop in a wreath at the beginning and holding them all together that it be continually repeated and not forgotten as namely in the second commandment that we fear God and do not take his name in vain for cursing, lying, deceiving and other modes of leading men astray or rascality but make proper and good use of it by calling upon him in prayer praise and thanksgiving derived from love and trust fear, love and trust is to urge and force us not to despise his word but gladly to learn here in esteem at holy and honor it thus continuing through all the following commandments towards our neighbor likewise everything is to proceed by virtue of the first commandment to wit that we honor father and mother masters and all in authority and be subject and obedient to them for you are not to regard or fear father or mother or from love of them do or omit anything but see to that which God would have you do and what he will quite surely demand of you if you omit that you have an angry judge but in the contrary case a gracious father again that you do your neighbor no harm, injury or violence to your wife property, honor or rights as all these things are commanded in their order even though you have opportunity and cause to do so and no man would reprove you but that you do good to all men help them and promote their interests household ever and wherever you can purely from love of God and in order to please him in the confidence that he will abundantly reward you for everything thus you see how the first commandment of the fountain-head which flows into all the rest and again all return to that and depend upon it so that beginning and end are fastened and bound to each other this, I say it is profitable and necessary always to teach to the young people to admonish them and to remind them of it that they may be brought up not only with blows and compulsion like cattle for where this is considered and laid to heart that these things are not human trifles but the commandments of the Divine Majesty who insists upon them with such earnestness is angry with and punishes those who despise them and on the other hand abundantly rewards those who keep them there will be a spontaneous impulse and a desire gladly to do the will of God therefore it is not in vain that it is commanded in the Old Testament and commandments on all walls and corners yes, even on the garments not for the sake merely of having them written in these places and making a show of them as did the Jews but that we might have our eyes constantly fixed upon them and have them always in our memory and that we might practice them in all our actions and ways and every one make them his daily exercise in all cases in every business and transaction and in every household they were written in every place wherever he would look yea, wherever he walks or stands thus there would be occasion enough both at home in our houses and abroad with our neighbors to practice the Ten Commandments that no one need run far for them from this it again appears how highly these Ten Commandments are to be exalted and extolled above all the states commandments and works are taught and practiced aside from them for here we can boast and say let all the wise and saints step forth and produce if they can a single work like these commandments upon which God insists with such earnestness and which he enjoins with his greatest wrath and punishment and besides adds such glorious promises that he will pour out upon us all good things and blessings therefore they should be taught above all others and be esteemed, precious and dear as the highest treasure given by God End of Section 8 Section 9 of Luther's Large Catechism 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 Andrew Coleman The Large Catechism by Martin Luther Translated by F. Bente and W. H. T. Dowell Part 2 of The Creed Thus far we have heard the first part of Christian doctrine in which we have seen all that God wishes us to do or to leave undone there properly follows The Creed which sets forth to us everything that we must expect and receive from God and to state it quite briefly teaches us to know him fully and this is intended to help us do that which according to the Ten Commandments we ought to do For, as said above the asset so high that all human ability is far too feeble and weak to attain to or keep them Therefore, it is as necessary to learn this part as the former in order that we may know how to attain thereto whence and whereby to obtain such power For, if we could by our own powers keep the Ten Commandments as they are to be kept we would need nothing further neither the Creed nor the Lord's Prayer but before we explain this advantage and necessity of the Creed it is sufficient at first for the simple-minded that they learn to comprehend and understand the Creed itself In the first place the Creed has hitherto been divided into twelve articles although if all points which are written in the Scriptures and which belong to the Creed set forth there would be far more articles nor could they all be clearly expressed in so few words but that it may be most easily and clearly understood as it is to be taught to children which will briefly sum up the entire Creed in three chief articles according to the three persons in the Godhead to whom everything that we believe is related the second article of God the Father explains creation the second article of the Son redemption and the third of the Holy Ghost sanctification just as though the Creed were briefly comprehended in so many words I believe in God the Father who has created me I believe in God the Son the Holy Ghost who sanctifies me one God and one faith but three persons therefore also three articles or confessions let us briefly run over the words article one I believe in God the Father Almighty maker of heaven and earth this portrays and sets forth briefly what is the essence will activity and work of God the Father for since the Ten Commandments have taught that we are to have not more than one God the question might be asked what kind of a person is God what does he do how can we praise or portray and describe him that he may be known now that is taught in this and in the following article nothing else than the answer and confession of Christians arranged with respect to the first commandment as if you were to ask a little child my dear what sort of a God have you what do you know of him he could say this is my God first the Father who has created heaven and earth besides this only one I regard nothing else as God for there is no one else who could create heaven and earth but for the learned and those who are somewhat advanced have acquired some scriptural knowledge these three articles may all be expanded and divided into as many parts as there are words but now for young scholars let it suffice to indicate the most necessary points namely as we have said that this article refers to the creation that we emphasise the words creator of heaven and earth but what is the force of this or what do you mean by these words I believe in God the Father Almighty maker etc answer this is what I mean and believe that I am a creature of God that is that he has given and constantly preserved to me my body soul and life members great and small all my senses reason and understanding and so on food and drink clothing and support wife and children domestics house and home etc besides he causes all creatures to serve for the uses and necessities of life sun moon and stars fire water earth and whatever it bears and produces birds and fishes beasts grain and all kinds of produce and whatever else there is of bodily and temporal goods good government peace security thus we learn from this article that none of us has of himself nor can preserve his life nor anything that is here enumerated can be enumerated however small and unimportant a thing it might be for all is comprehended in the word creator moreover we also confess that God the Father has not only given us all that we have and see before our eyes but daily preserves and defends us against all evil and misfortune avert all sorts of danger and calamity he does all this out of pure love and goodness without our merit as a benevolent father who cares for us that no evil befall us but to speak more of this belongs in the other two parts of this article where we say Father Almighty now since all that we possess and moreover whatever and upon the earth is daily given, preserved and kept for us by God it is readily inferred and concluded that it is our duty to love, praise and thank him for it without ceasing and in short to serve him with all these things as he demands and has enjoined in the Ten Commandments here we could say much there are that believe this article for we all pass over it hear it and say it but neither see nor consider what the words teach us for if we believed it with the heart we would also act accordingly and not stalk about proudly act defiantly and boast as though we had life, riches, power and honour etc of ourselves so that others must fear and serve us as is the practice of the wretched, perverse world which is drowned in blindness and abuses all the good things and gifts of God only for its own pride avarice, lust and luxury and never once regards God so as to thank him or acknowledge him as Lord and Creator therefore this article ought to humble and terrify us all if we believed it for we sin daily with eyes, ears, hands body and soul money and possessions and with everything we have especially those who even fight against the word of God yet Christians have this advantage that they acknowledge themselves in duty bound to serve God for all these things and to be obedient to him which the world knows not how to do we ought therefore daily to practice this article impress it upon our mind and to remember it in all that meets our eyes add in all good that falls to our lot and wherever we escape from calamity or danger that it is God who gives and does all these things that therein we sense and see his paternal heart and his transcendent love toward us thereby the heart would be warmed and kindled to be thankful and to employ all such good things to the honor and praise of God thus we have most briefly presented the meaning of this article as much as is at first necessary for the most simple to learn both as to what we have and receive from God and what we owe in return which is a most excellent knowledge but a far greater treasure for here we see how the Father has given himself to us together with all creatures and has most richly provided for us in this life besides that he has overwhelmed us with unspeakable eternal treasures by his son and the Holy Ghost as we shall hear article two and in Jesus Christ his only son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried he descended into hell the third day he rose again from the dead he ascended into heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead here we learn to know the second person of the Godhead so that we see what we have from God over and above the temporal goods aforementioned namely how he has completely poured forth himself and withheld nothing from us that he has not given us now this article is very rich and broad but in order to expound it also briefly and in a childlike way we shall take up one word and sum up in that the entire article namely as we have said that we may hear learn how we have been redeemed and we shall base this on these words in Jesus Christ our Lord if now you asked do you believe in the second article of Jesus Christ answer briefly I believe that Jesus Christ true Son of God has become my Lord but what is it to become Lord it is this that he has redeemed me from sin from the devil from death and all evil for before I had no Lord nor King but was captive under the power of the devil doomed to death enmeshed in sin and blindness for when we had been created by God the Father and had received from him all manner of good the devil came and led us into disobedience sin, death and all evil so that we fell under his wrath and displeasure and were doomed to eternal damnation as we had merited and deserved there was no counsel no comfort until this only and eternal Son of God in his unfathomable goodness had compassion upon our misery and wretchedness and came from heaven to help us those tyrants and jailers then are all expelled now and in their place has come Jesus Christ Lord of life, righteousness every blessing and salvation and has delivered us poor lost men from the jaws of hell has won us made us free and brought us again into the favour and grace of the Father and has taken us as his own property under his shelter and protection that he may govern us by his righteousness wisdom, power life and blessedness let this then be the sum of this article the little word Lord signifies simply as much as redeemer i.e. he who has brought us from Satan to God from death to life from sin to righteousness and to preserves us in the same but all the points which follow in order in this article serve no other end than to explain and express this redemption how and whereby it was blessed i.e. how much it cost him and what he spent and risked that he might win us and bring us under his dominion namely that he became man conceived and born without any stain of sin of the Holy Ghost and of the Virgin Mary that he might overcome sin moreover that he suffered died and was buried that he might make satisfaction for me and pay what I owe not with silver nor gold but with his own precious blood and all this in order to become my Lord for he did none of these for himself nor had he any need of it and after that he rose again from the dead swallowed up and devoured death and finally ascended into heaven and assumed the government at the Father's right hand so that the devil and all powers must be subject to him and lie at his feet until finally at the last day he will completely part and separate us from the wicked world and this single point separately belongs not to brief sermons for children but rather to the ampler sermons that extend throughout the entire year especially at those times which were appointed for the purpose of treating at length of each article of the birth sufferings resurrection ascension of Christ etc I the entire Gospel of this article as that upon which our salvation and all our happiness rest and which is so rich and comprehensive that we never can learn it fully Article 3 I believe in the Holy Ghost the Holy Christian Church the communion of saints the forgiveness of sins the resurrection of the body and the life everlasting Amen This article as I have said I cannot relate better than to sanctification that through the same the Holy Ghost with his office is declared and depicted namely that he makes Holy therefore we must take our stand upon the word Holy Ghost because it is so precise and comprehensive that we cannot find another for there are besides many kinds of spirits mentioned in the Holy Scriptures as the spirit of man heavenly spirits and evil spirits but the spirit of God alone is called Holy Ghost that is he who has sanctified and still sanctifies us for as the Father is called Creator the Son Redeemer so the Holy Ghost from his work must be called sanctifier or one that makes Holy but how is such sanctifying done? Answer just as the Son obtains dominion whereby he wins us through his birth resurrection etc. so also the Holy Ghost affects our sanctification by the following parts namely by the communion of saints or the Christian church the forgiveness of sins the resurrection of the body and the life everlasting that is he first leads us into his Holy Congregation and places us in the bosom of the church and brings us to Christ for neither you nor I could ever know anything of Christ or believe on him and obtain him for our Lord unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel the work is done and accomplished for Christ has acquired and gained the treasure for us and is suffering death, resurrection etc. but if the work remained concealed so that no one knew of it then it would be in vain and lost that this treasure therefore might not lie buried but be appropriated and enjoyed God has caused the Word to go forth and be proclaimed in which he gives the Holy Ghost to bring this treasure home and be appropriated to us therefore sanctifying is nothing else than bringing us to Christ to receive this good to which we could not attain of ourselves learn then to understand this article most clearly if you are asked what do you mean by the words I believe in the Holy Ghost you can answer I believe that the Holy Ghost truly as his name implies but whereby does he accomplish this or what are his method and means to this end answer by the Christian church the forgiveness of sins the resurrection of the body and the life everlasting for in the first place he has a peculiar congregation in the world which is the mother that begets and bears every Christian to the Word of God which he reveals and preaches and through which he illumines and in kindles hearts that they understand accept it, cling to it and persevere in it for where he does not cause it to be preached and made alive in the heart so that it is understood it is lost as was the case under the papacy where faith was entirely put under the bench and no one recognized Christ as his Lord or the Holy Ghost as his sanctifier that is no one believed that Christ is our Lord in the sense that he has acquired this treasure for us without our works and merit and made us acceptable to the Father what then was lacking this the Holy Ghost was not there to reveal it and cause it to be preached but men and evil spirits were there who taught us to obtain grace and be saved by our works therefore it is not a Christian church either for where Christ is not preached there is no Holy Ghost who creates, calls and gathers the Christian church without which no one can come to Christ the Lord let this suffice concerning the sum of this article but because the parts which are here enumerated are not quite clear to the simple we shall run over them also the creed denominates the Holy Christian Church Communio nem sanctorum a communion of saints for both expressions taken together are identical but formally the one the second expression was not there and it has been poorly and unintelligibly translated into German in a Gemeinschaft der Heiligen a communion of saints if it is to be rendered plainly it must be expressed quite differently in the German idiom for the word ecclesia properly means in German in a Versammlung an assembly we are accustomed to the word church by which the symbol do not understand an assembled multitude but the consecrated house or building although the house or not be called a church except only for the reason that the multitude assembles there for we who assemble there make and choose for ourselves a particular place and give a name to the house according to the assembly the word Kirke church means really nothing else than a common assembly and is not German by idiom but Greek as is also the word ecclesia for in their own language they call it Kiria as in Latin it is called Koria therefore in genuine German in our mother tongue it ought to be called a Christian congregation or assembly a Christlicher Gemeinde or the Samlung or best of all and most clearly a Heiliger Christenheit so also the word Communio which is added or not be rendered communion but congregation and it is nothing else than an interpretation or explanation by which someone meant to explain what the Christian church is this our people who understood neither Latin nor German have rendered Gemeinschaft der Heiligen communion of saints although no German language speaks thus nor understands it thus but to speak correct German it ought to be In a Gemeinde der Heiligen a congregation of saints that is a congregation made up purely of saints or to speak yet more plainly in a Heiliger Gemeinde a holy congregation I say this in order that the words Gemeinschaft der Heiligen communion of saints may be understood because the expression has become so established by custom that it cannot well be eradicated and it is treated almost as heresy if one should attempt to change a word but this is the meaning and substance of this edition I believe that there is upon Earth a little holy group and congregation of pure saints under one head even Christ called together by the Holy Ghost in one faith one mind and understanding with manifold gifts yet agreeing in love without sects or schisms I am also a part and member of the same a sharer and joint owner of all the goods it possesses brought to it and incorporated into it by the Holy Ghost by having heard and continuing to hear the word of God which is the beginning of entering it for formally before we had attained to this we were all together of the devil knowing nothing of God and of Christ thus until the last day the Holy Ghost abides with the Holy Congregation or Christendom by means of which he fetches us to Christ and which he employs to teach and preach to us the word whereby he works and promotes sanctification causing it this community daily to grow and become strong in the faith and its fruits which he produces we further believe that in this Christian church we have forgiveness of sin which is wrought through the Holy Sacraments and Absolution moreover through all manner of consolatory promises of the entire Gospel therefore whatever is to be preached concerning the Sacraments belongs here and in short the whole Gospel of Christianity which also must be preached and taught without ceasing for although the grace of God is secured through Christ and sanctification is wrought by the Holy Ghost through the word of God in the unity of the Christian church yet on account of our flesh which we bear about with us we are never without sin everything therefore in the Christian church we intend that we shall daily obtain there nothing but the forgiveness of sin through the word and science to comfort and encourage our consciences as long as we live here thus although we have sins the grace of the Holy Ghost does not allow them to injure us because we are in the Christian church where there is nothing but continuous uninterrupted forgiveness of sin both in that God forgives us and in that we forgive bear with and help each other but outside of this Christian church where the Gospel is not there is no forgiveness as also there can be no holiness sanctification therefore all who seek and wish to merit holiness sanctification not through the Gospel and forgiveness of sin but by their works have expelled and severed themselves from this church meanwhile however while sanctification has begun and is growing daily we expect that our flesh will be destroyed and buried with all its uncleanness and will come forth gloriously and arise to entire and perfect holiness in a new eternal life for now we are only half pure and holy so that the Holy Ghost has ever some reason why to continue his work in us through the word and daily to dispense forgiveness until we attain to that life where there would be only perfectly pure and holy people full of godliness and righteousness removed and free from sin death and all evil in a new immortal and glorified body behold all this is to be the office and work of the Holy Ghost that he begin and daily increase holiness upon earth by means of these two things the Christian church and the forgiveness of sin but in our dissolution he will accomplish it all together in an instant and will forever preserve us therein by the last two parts but the term Alpha Stehung des Fleisches resurrection of the flesh here employed is not according to good German idiom but when we Germans hear the word Fleisches we think no further than of the shambles but in good German idiom we would say Alpha Stehung des Liebes or Leichnams resurrection of the body however it is not a matter of much moment if we only understand the words are right this now is the article which must ever be and remain in operation for creation we have received finished but the Holy Ghost carries on his work without ceasing to the last day and for that purpose he has appointed a congregation upon earth by which he speaks and does everything for he has not yet brought together all his Christian church nor dispensed forgiveness therefore we believe in him who through the word daily brings us into the fellowship of this Christian church and through the same word forgiveness of sins bestows increases and strengthens faith in order that when he has accomplished it all and we abide therein and died to the world and to all evil he may finally make us perfectly and forever holy which now we expect in faith through the word behold here you have the entire divine essence will and work depicted most exquisitely in quite short and yet rich words wherein consists all our wisdom which surpasses and exceeds the wisdom, mind and reason of all men for although the whole world with all diligence has endeavoured to ascertain what God is what he has in mind and does yet has she never been able to attain to the knowledge of any of these things but here we have everything in richest measure for here in all three articles he has himself revealed and opened the deepest abyss of his paternal heart and of his pure unutterable love for he has created us for this very object that he might redeem and sanctify us and in addition to giving to us everything in heaven and upon earth he has given to us even his son and the Holy Ghost by whom to bring us to himself for as explained above we could never attain to the knowledge of the grace and favour of the Father except through the Lord Christ who is a mirror of the paternal heart outside of whom we see nothing but an angry and terrible judge but of Christ we could know nothing either unless it had been revealed by the Holy Ghost these articles of the Creed therefore divide and separate us Christians from all other people upon earth for all outside of Christianity whether heathen Turks Jews of false Christians and hypocrites and worship only one true God yet know not what his mind towards them is and cannot expect any love or blessing from him therefore they abide in eternal wrath and damnation for they have not the Lord Christ and besides are not illumined and favoured by any gifts of the Holy Ghost from this you perceive the doctrine quite different from the Ten Commandments for the latter teaches indeed what we ought to do but the former tells what God does for us and gives to us moreover apart from this the Ten Commandments are written in the hearts of all men the Creed however no human wisdom can comprehend but it must be taught by the Holy Ghost alone the doctrine of the law therefore makes no Christian for the wrath and displeasure of God abide upon us still because we cannot keep what God demands of us but this namely the doctrine of faith brings pure grace and makes us godly and acceptable to God for by this knowledge we obtain love and delight in all the commandments of God because here we see that God gives himself entire to us with all that he has and is able to do to aid and direct us in keeping the Ten Commandments the Father or Creatures the Son his entire work and the Holy Ghost all his gifts let this suffice concerning the Creed the foundation for the simple that they may not be burdened so that if they understand the substance of it they themselves may afterwards strive to acquire more and to refer to these parts whatever they learn in the Scriptures and may ever grow and increase in richer understanding for as long as we live here we shall daily have enough to do to preach and to learn this end of section 9