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* "In reference to this Appendix as an admonition to confession,– it is wanting in the oldest Wittemburg edition of the Larger Catechism, as well as in the corpp. doctrinæ of Thuringia, Julia, and Brunswick, and also in the edition of the writings of Luther, vol. 4, published at Jena; the reason of which seems to have been, because Luther himself did not subjoin it in the first edition, but added it at a later date. This appears to be very probable from the fact that in the commencement he appeals to his general doctrine concerning liberty of confession; and by this, very probably, he has reference to various passages in both Catechisms and to his other writings, and particularly to the Articles of Smalcald composed by him, in which most of it occurs. Hence this addition may, at first indeed, have been attached to the Catechism about the time of the entire collection of the Book of Concord, since it is also found added to the Larger Catechism in the edition of his works, vol. 6, published at Wittemburg in 1570. From these facts as well as from the general character of this addition, it is evident that it was not at all designed as a component part or a necessary appendage to the Symbolical Books; but merely as a closer and clearer exposition of the article concerning confession, and as a common warning against the abuse of this doctrine. So that, even for this reason indeed, the continuation of this piece may be allowed among the Symbolical Books; but in this respect it is left entirely arbitrary, since it cannot be properly regarded as a part of the Symbolical Books. Hence it is not found in the Dresden, Tibbing, Frankford, Stuttgard, Heidelburg, Leipsic, and other editions, nor in the Latin Concordia: and under the view mentioned above, it was received into the quarto edition of the Book of Concord published at Magdeburg in 1580, and in several editions of the Catechism, and among these in the new Arnold edition." See Dr. Baumgarten's Christian Book of Concord, published by Gebauer, at Halle, in 1717, page 799.

In reference to Confession, we have ever taught that it should be free, that the tyranny of the Pope should be put down, and that we should be liberated from all his constraints, and relieved from the intolerable burdens imposed on the Christian community. For hitherto, as we have all experienced, nothing has been more grievous than the compulsion of every one to confession, at the hazard of incurring the highest displeasure. And this, moreover, was so very burdensome, and the consciences of men were tormented to such a degree with the enumeration of so many kinds of sins, that no one could confess fully enough; and what was the worst, no one taught or knew what confession was, or the benefit and consolation resulting from it, but made of it nothing but anguish and fiendish torture, we being compelled to submit to it, when at the same time there was nothing to which we were more averse. We are now favored by proper instruction on these points, that we are permitted to make our confession through no constraint or fear, and are relieved of the torments resulting from so close an enumeration of all sins; and besides, we have the advantage to know how we may happily use it to the consolation and strengthening of our consciences.

But all men are inclined to this, and have, indeed, too readily learned to do that in which they delight, and thus assume to themselves the liberty as if they had no obligation or necessity to confess. For that which meets our approbation we soon embrace, and it is easily imbibed, where the Gospel operates gently and mildly. But such creatures, I have said, ought not to be under the Gospel, nor enjoy any of its blessings; but they should remain under the Pope, and suffer themselves to be coerced and tormented, so as to be compelled to confess, fast, &c.,. more than before. For whoever will neither believe the Gospel nor live according to it, and do that which it is the duty of a Christian to perform, should likewise not enjoy the blessings. What would it be, if you wished to have enjoyment only, and would neither add nor contribute any thing to it? For this reason we would have nothing preached to such persons; and by our consent, we would permit none of our liberty to be shared or enjoyed by them, but suffer the Pope or his representative to reign over them again, who would constrain them like a real tyrant; for nothing else belongs to that order of men, who will not be obedient to the Gospel, but a task-master who is God's avenger and executioner. But to others who freely permit themselves to be informed, we must ever preach, encouraging, inciting, and entreating them not to suffer that precious and consolatory treasure, which is presented through the Gospel, to pass in vain. We shall, therefore, say something also in reference to Confession, for the purpose of instructing and admonishing the inexperienced.

In the first place, I have said that besides this confession, concerning which we here speak, there are two kinds of confession, which might rather be called a common confession for all Christians; namely, that in which we confess to God alone, or to our neighbor alone, and ask for rem,ission,– acknowledgments which are also implied in the Lord's Prayer, where we say: Forgive us our trespasses, as we forgive those who trespass against us. Yes, the whole of this Prayer is nothing else than such a confession; for what is our prayer, but that we confess our wants and the neglect of that which it is our duty to perform, desiring grace and a peaceful conscience? Such confession shall and must be made without omission, while we live; for in this, especially, consists the character of a Christian, that we acknowledge ourselves to be sinners, and pray for grace.

In like manner the other confession, in which each one acknowledges before his neighbor, is also included in the Lord's Prayer, namely, where we confess and forgive trespasses among each other, before we approach God and ask for remission. now, all of us are guilty; hence we should and may with propriety confess publicly, without fearing one another; for no one is pious, and no one performs his duty towards God or his neighbor; yet besides this general, there is also a particular guilt,– where one has provoked another to anger, on account of which he should ask his pardon. Consequently, in the Lord's Prayer, we have two absolutions, namely, for sins committed against God, and for sins committed against our neighbor, which are forgiven us if we forgive our neighbor and reconcile ourselves with him.

Besides this useful, daily, and open confession, there is also a confession which may take place privately between two brothers. And if, from some special cause, we become disturbed with restless anxiety, and find our faith insufficient, we can make our complaint to a brother in this private confession, and obtain his advice, comfort, and support, whenever we desire. For this confession is not embraced in a command, like the other two, but it is left optional with every one who needs it, to use it to his necessity. And it derives its origin and authority from the fact that Christ himself has placed and committed the absolution into the mouth of his Christian community, to release us from sins. Now wherever there is a heart which feels its sins and desires consolation, it has here an unfailing resource in the Word of God, that God through a human being releases and acquits it of sins.

Thus observe then, aas I have frequently said, that confession comprises two parts. The first is our work and act, to deplore our sins and desire consolation and renovation of soul. The other is a work of God, who thorugh the word, in the mouth of man, absolves me from my sins, which is the chief and most valuable thing, rendering it desirable and consolatory. Now hitherto our work alone was insisted upon, and no further thought was indulged but for us to confess fully indeed; but the other most essential part was neither regarded nor preached; precisely as if it were only a good work, with which we might compensate God; and that unless confession were made perfectly and in the most accurate manner, absolution would avail nothing, and our sins would not be forgiven. By this means the people were driven to such excess that every one had to despair of confessing so fully, (which was impossible,) and no conscience was able to be at peace, or to depend on this absolution. Thus they have rendered this desirable confession not only useless to us, but severe and grievous, to the evident injury and ruin of souls.

For this reason we should so view confession as to distinguish and separate these two parts far from each other, and esteem our own work as insignificant; but the Word of God we should esteem as great and exalted; and we should not enter upon our confession as if we wished to perform a precious work, and make a contribution to God,– but to obtain and receive something from him. You need not come and declare how pious or wicked you are; if you are a Christian, I know it well enough otherwise; if you are none, I know it still more readily. But it is to be done, in order that you may lament your wants, and obtain help, a joyful heart, and a peaceful conscience.

No one is allowed to force you to confession by authority; but we say, whoever is a Christian, or freely wishes to be one, has an impressive admonition here, to enter upon his confession, and obtain the precious treasure. If you are no Christian, or do not desire this consolation, we shall let some one else compel you. By this means we abolish altogether the Pope's tyrannical authority, which is nowhere to be tolerated; for, as said, we teach that whoever does not go to confession willingly and for the sake of absolution, should omit it. Yes, whoever presumes, on account of the purity of his confession, to rely on his own work, no matteer how pure and excellent he may have made his confession, let him abstain from it. But we admonish you to confess and make known your wants, not in order to perform it as a work, but to hear what God permits to be declared to you; the word, I say, or the absolution, you should consider, and esteem great and precious, receiving it with all due honor and gratitude, as an excellent and valuable treasure.

Should we illustrate this, and in connection with it exhibit the necessity which should urge and impel us to the confession of our sins, we would need but little compulsion or constraint; our own conscience would truly urge each one, and so alarm him, that he would be glad of the opportunity to confess his sins; and he would embrace it like a poor indigent beggar, when he hears that at a certain place a rich distribution of money and clothing is made: here there is no need for a beadle to urge and to force him; he would indeed run of himself with whatever speed his physical powers would allow, lest he should fail in securing these benefits. Now, if we were to enjoin a command respecting it, that all beggars must run thither, insisting on this alone, and keeping silent in reference to what should be sought and obtained there, how could it be otherwise than that they would approach with reluctance, not expecting to obtain any thing there, but to be exposed in their poverty and imperfection? From this there would be but little enjoyment and consolation derived, but they would become only the more hostile to this injunction, as if it were imposed upon them for reproach and derision, compelling them to let their poverty and wretchedness be seen.

Even so the legates of the Pope have hitherto remained silent with respect to this rich and excellent privilege and inexpressible treasure, forcing multitudes to confession for no other purpose than to expose our impurity and pollution. Who, under these circumstances, could go to confession with cheerfulness? We do not say, however, that people must see how full of pollution you are, and thus contrast themselves with you; but that they should advise you, and say: "If you are poor and wretched, come, and use this salutary remedy." Now whoever feels his want and wretchedness, will indeed experience such a desire for confession, that he will attend to it with pleasure; but those who do not regard it or come of themselves, we suffer to take their own course; but this they must know, that we do not regard them as Christians.

Thus then we teach how excellent, how precious, and consolatory confession is; we admonish, moreover, that this precious treasure should not be held in contempt, but be regarded as highly necessary. Now if you are a Christian, you need neither my constraint nor the Pope's command, but you will indeed importune, and entreat me, that you may become a participant in it. But if you despise it, and go on so haughtily without confessing, we conclude that you are no Christian, and that you should also not enjoy the sacrament of the Lord's Supper; for you despise that which no Christian should despise, and by this means render it impossible for you to have remission of sins. It is a sure indication too that you hold the Gospel in contempt.

In a word, we would know of no constraint; but we have nothing to do with those who neither hear nor obey our preaching and admonition; nor shall they enjoy any of the privileges of the Gospel. If you were a Christian, you should be glad to embrace the opportunity of going even a hundred miles or more to discharge the duty, and not permit yourself to be compelled, but come and urge us to hear your confession. For here the constraint must be reversed, so that we are subjected to the command, and you be vested with the liberty; we force no one, but permit ourselves to be urged, even as we are constrained to preach, and to administer the sacraments.

When we admonish to confession, therefore, we do nothing else but admonish every one to become a Christian; if I succeed in bringing you to this, I have also brought you to confession. For those who long to be pious Christians, to be free from their sins, and to have joyful consciences, have the right hunger and thirst already, eagerly to grasp this bread even as the hart when pursued, and wearied with heat and thirst, as the 42d Psalm, verse 1, says: "As the hart panteth after the water-brooks, so panteth my soul after thee, O God." That is, as longing and anxious as the hart is after the fresh streams, so anxious and concerned am I about God's Word or absolution and the Sacrament. Behold, this is correct teaching concerning confession; thus we should create a love and desire for it, so that people would come to it, and solicit us more than we might wish or desire. We shall let the Papists plague and torment themselves and other people who do not esteem this treasure, and debar themselves from it; but let us lift up our hands, and praise and thank God, that we have arrived at this knowledge and grace. Amen.

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Finally, inasmuch as we now have the right sense and true doctrine of this sacrament, an admonition and exhortation are also highly necessary, lest we should neglect this great treasure which is daily administered and distributed among Christians; that is, that those who wish to be Christians, should accustom themselves to receive this highly venerable sacrament frequently. For we see that persons are careless and dilatory about this matter; and the greater portion of those who hear the Gospel,– since the frivolous opinions of the Pope are removed, in consequence of which we are liberated from his constraint and authority,– pass indeed a year or two, or even longer, without the Sacrament, as if they were Christians so strong as not to need it; and some allow themselves to be prevented and deterred from it, because we have taught that no one should approach, unless feeling a hunger and thirst which urge him. Others maintain that it is free and unnecessary, and that it is sufficient if they believe in other respects; and thus the greater part lose all devotion and affection for the Sacrament, becoming entirely rude, and finally hold in contempt both the Sacrament and the Word of God.

Now it is true, as we have said, that no one should by any means be forced or compelled to approach the Sacrament, lest we should again establish a new inquisition. Yet it should, however, be known that those persons who keep away and abstain from the Sacrament so long a time, are not to be held as Christians; for Christ did not institute it to be used as a mere spectacle, but he commanded his Christians to eat and to drink it, remembering him through it.

And in truth those who are true Christians, and hold this sacrament dear and precious, should really force themselves to it; yet, for the purpose of inducing the inexperienced and the weak, who also wish to be Christians, the more to consider the reasons and necessities which should urge them to receive the Sacrament, we shall make a few remarks on the subject. For, as in other matters touching faith, love, and patience, it is not enough to teach and to instruct only, but also to admonish daily; and so here it is necessary to continue preaching, so that we may not become careless and averse to this matter, since we know and feel how the devil always strives against this and every Christian exercise, and, as far as he is able, drives and forces away from it as many as he can.

And in the first place, we have an expressive text in the words of Christ, Do this in remembrance of me. These are the words of a command, by which it is enjoined on those who wish to be Christians to partake of this sacrament. For this reason, whoever wishes to be a disciple of Christ, to whom he here speaks, let him reflect, and adhere to the requirement of these words, not through constraint, as being forced by men, but through obedience and to the honor of Christ. But perhaps you may say, these words As oft as ye do it, stand here in connection; here he forces no one, but leaves it to the freedom of his choice. Reply:– This is true, but they do not say, that we should never do it. Yes, since he declares even these words: As oft as ye do it, it is implied that it is to be done often; and more than this, he wishes the Sacrament to be free,– not confined to a particular time like the Jewish Passover, which they were compelled to eat but once each year, invariably on the evening of the fourteenth day of the first full moon,– as if he would say, I institute for you a paschal festival, or a supper, which you shall enjoy, not only on the anniversary of this evening, but often, when and where you wish, according to the opportunity and necessity of each one, confined to no particular place or fixed time. And yet the Pope afterwards perverted it, and made out of it a Jewish festival.

Thus you perceive, that there is not such an extent of liberty left as to allow us to contemn the Sacrament. For if a person, having nothing to prevent him, still never desires and always neglects to receive the Sacrament, this I regard as contemning it. If you wish to have this liberty, then assume even so much as not to be a Christian, and you need neither believe nor pray; for the one is equally as well the injunction of Christ as the other. But if you wish to be a Christian, you must at least occasionally act up to the requirements of this command, and be obedient to it; for this command should, indeed, move you to examine yourself, and to ask: "Behold, what kind of a Christian am I? If I were a Christian, I would endeavor to do that which my Lord has commanded me to do."

And in truth, since we conduct ourselves so strangely in reference to the sacrament of the Lord's Supper, it is easy to perceive what kind of Christians we were under the Papacy, as these approached it through the fear and constraint of human commands, without love and desire, and had no respect for the command of Christ; but we neither force nor violently compel any one to approach, nor should any do it for our gratification. This fact itself, that Christ requires it and that it is pleasing to him, should, however, induce and urge you to it. We should not allow ourselves to be forced either to faith, or to good works of any kind, by men. We do nothing more than tell you and admonish you of what you should do, not for our sake, but for your own. Christ calls you, and encourages you; if you will reject this call with contempt, then answer for it yourself.

The first thing necessary then, especially for those who are cold and negligent, is for them to reflect seriously and to awake. For this is undoubtedly true,– as I have indeed experienced in myself, and as every one will discover in himself,–that if we thus separate ourselves from the enjoyment of the Sacrament, we daily become the more careless and cold, and finally neglect it altogether. But if the Eucharist is more frequently used, we may examine our hearts and our consciences, and conduct ourselves as persons who sincerely desire to be in favor with God: yes, the more frequently we enjoy it the more the heart is warmed and animated, so that it may not grow entirely cold.

But if you ask,– What then, if I feel that I am unfit to receive the Sacrament? Answer:– This feeling troubles me too, resulting especially from the old impression made by the teachings of the Pope, under whom we tormented ourselves to a very great degree, in order that we might become entirely pure, and that God might not discover the slightest imperfection in us; in consequence of which we felt so intimidated, that every one immediately became alarmed, and said: "O, alas! I am unworthy." For human nature and reason begin to estimate our worthiness in comparison with this great and precious blessing: here they find themselves as an obscure lantern compared with the meridian sun, or as dust with precious stone; and because they feel this, they are unwilling to approach the Sacrament, deferring it until they become fit, to such a length of time, that one week brings on another, and one half year another. But if you wish to take into consideration your piety and purity, and to strive after these, so that nothing may disturb you, you can never approach the Sacrament.

Therefore we should make a distinction here between persons. For those who are intractable and obstinate, we should advise to abstain from the Sacrament; for they are not prepared to receive the remission of sins, having no desire for it, and not wishing to be pious. But others who are not so rude and dissolute and who earnestly desire that they might be pious, should not be absent from the Lord's Supper, even if they are otherwise weak and defective, even as St. Hilary has said: "If a sin is not committed in such a way that the perpetrator can be justly excluded from the congregation, and regarded as a heathen, he should not stay away from the Sacrament, so that he may not deprive himself of life." For no one will arrive at such a degree of perfection, as not to have daily defects in his flesh and blood.

For this reason, such persons should learn that the greatest wisdom is to know that the Sacrament does not depend on our worthiness; for we do not permit ourselves to be baptized, as being meritorious and holy; nor do we confess our sins, as being pure and sinless; but on the contrary, we confess as being poor and miserable, and even because we are undeserving; yet, if any one should neither desire grace nor absolution, nor think of amending his ways, he is unworthy to approach the Sacrament. But whoever desires to have grace and consolation, should urge himself, allowing no one to deter him from it; and he should say: "I would truly desire to be worthy, but I approach, not upon the merit of any worthiness, but upon the authority of thy word,– because thou hast commanded it,– as one who desires to be thy disciple, let my worthiness remain where it can." But this is a difficult and a grave resolution; for the fact that we look more upon ourselves than upon the word and voice of Christ, continually lies in our way, and impedes us. For human nature ardently wishes so to act that it may firmly rely and depend on itself; if frustrated in this attempt, it will not approach. Let this suffice in reference to the first part.

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Thus, then, we have the whole doctrine of the Sacrament, both what it is in itself, and the benefits it confers. Now we must also consider who the person is that experiences this efficacy and benefit. To show this in the briefest manner, we say, as we did in reference to Baptism, that whoever believes this, receives what the words declare and offer. For they are not declared and revealed to wood and stone, but to those who hear them, and to whom he says, Take and eat. And since he offers and promises forgiveness of sins, it cannot be received otherwise than through faith. Such faith he himself requires in these words, when he says, Given for you, and shed for you; as if he should say, I give you my body and blood, and bid you eat and drink, in order that you may embrace and enjoy them. Now whoever permits this to be declared to him, and believes it to be true, enjoys it; but whoever does not believe, receives no benefit, inasmuch as he allows it to be presented to him in vain, and desires not to enjoy this salutary blessing. This treasure is indeed set apart and placed before the door, yea, upon the table, for all; but you are required to embrace it, and firmly to believe what the words declare it to be.

Now this is the whole Christian preparation for receiving this sacrament worthily. For since this treasure is wholly presented to us in the words, it cannot be apprehended and applied otherwise than by the heart; for we cannot lay hold on this gift and eternal treasure with our hands. Fasting and prayer, may indeed be an external preparation and exercise for the young, to enable them to conduct and demean themselves modestly and reverently towards the body and blood of Christ; but that which is given in and through this sacrament, the body cannot apprehend and appropriate, but the faith of the heart does it, which perceives and desires this treasure. Let this suffice, being as much as is necessary for general instruction concerning this sacrament; for whatever is necessary further to be said in reference to it, belongs to another occasion.

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Thus we have briefly considered the first part that belongs to this sacrament. We shall now consider its virtue and utility, chiefly on account of which the Sacrament was instituted, and which are the most necessary qualities in it; that we may know what we should seek and obtain. Now, this is clear and easy to be understood, even from the words which we have mentioned: This is my body and blood, given and shed for you for the remission of sins. The import of these words is briefly this:– We approach the Sacrament in order to receive a treasure, through and in which we obtain the remission of sins. Why do we obtain this? Because the words are employed which give it to us; for he commands me to eat and to drink, in order that it may be mine and be beneficial to me, as a surer plefge and a sign: yea, to receive even this blessing which was set apart for me, against my sins, my death, and every evil.

It is, therefore, very appropriately called food for the soul, which nourishes and strengthens the new man; for through Baptism we are born anew, but beside this, the old vicious nature in the flesh and blood nevertheless adheres to man, in which there are so many impediments and obstacles, with which we are opposed as well by the devil as by the world, so that we often become weary and faint, and sometimes stumble.

This sacrament is, therefore, given as daily food and nourishment, by which faith may repair and recover its strength, so that it may not fall back in this contest, but increase in strength. For the new life must be so regulated as continually to increase and progress. On the other hand, it has much to endure; for the devil is an enemy so malignant, that if he perceives us opposing him and attacking the old man, if he cannot defeat us by force, he wearies us by lurking about on all sides, trying all his arts without ceasing, so that, either permitting our faith to decline, or our physical powers to fail, we become dull and impatient. This consolation then is given for this purpose, that when the heart feels these things becoming too oppressive for it, it can here obtain new strength and refreshment.

But our wise spirits, who cry out vociferously, "How can bread and wine forgive sins or strengthen faith?" pervert our meaning with their strange erudition and wisdom, when at the same time they hear and know that we do not say this bread and wine,– as bread in itself is bread,– but of such bread and wine as are the body and blood of Christ,* and such as are connected with the words: this and no other, I say, is the treasure indeed, through which this forgiveness of sins is obtained. Now it is indeed not otherwise applied and appropriated to us, than in these words, given and shed for you; for in these words it is said both that it is the body and blood of Christ, and that it is yours as a treasure and a gift. Now the body of Christ cannot be a fruitless, vain thing, accomplishing nothing and affording no benefit. As great, however, as the treasure is in itself, it must be embraced, and administered to us, in the word, otherwise we could never be able either to seek it, or to have any knowledge of it.

*See note on this subject, page 384.

[Page 384:] In pursuing this subject, in the twentieth vol. of his works published by Walch, page 1293, sec. 347, 348, 349, Dr. Luther says:– "In the fourth place, the Evangelists write that the Holy Spirit descended upon Christ in the form of a dove in Jordan, John 4, 32; again, that he came upon the disciples in the form of winds and fiery tongues on the day of Pentecost, Acts 2, 2; again, on mount Tabor, in the form of a cloud, Matt. 17, 5. Here Wickliff and the sophists may philosophize and assert that a dove was present, but not the Holy Spirit; or, that the Holy Spirit was there, and not a dove. We say in opposition to both propositions, that if we refer to the dove, we can truly and literally say, 'this is the Holy Spirit,' because, in this case, the two different essences– Spirit and dove– have become one essence in some manner, neither a natural nor personal, but rather a formal union, because the Holy Spirit wished to reveal himself in such form. And in reference to this the Scriptures declare positively, that whoever saw the dove, saw the Holy Spirit, as John 1, 33, says: 'Upopn whom thou shalt see the Spirit descending, and remaining on him,' &c.

"Why then should we not much rather say in the Eucharist: this is my body, although bread and body are two distinct things, and the word this belongs to the bread? For here also has taken place a union of two distinct things: this I shall call a sacramental union, because bread and Christ's body are here given to us for a sacrament. It is not, indeed, a natural or personal union, as in Christ; it is perhaps a different union to that also which the dove has with the Holy Spirit, and the flame with the angel: nevertheless, it is truly a sacramental union.

"For this reason it is correctly said that, if we point to the bread, and say, 'this is the body of Christ,' whoever sees this bread, sees the body of Christ; precisely as John says, that he saw the Holy Spirit, when he saw the dove," &c. –TRANS.

Therefore their assertion is frivolous, when they say, "That the body and blood of Christ are not given and shed for us in the Eucharist, and that for this reason we cannot obtain the forgiveness of sins in the sacrament of the Lord's Supper." For, although this work was accomplished on the Cross, and the remission of sins obtained, yet they cannot be communicated to us otherwise than through the word; for how could we otherwise know that these things had been accomplished, or that they are presented to us, if they are not handed down to us through the Word? From what source do they know it, or how can they apprehend the remission of sins, and apply it to themselves, if they do not support themselves by, and believe in the Scripture and the Gospel? Now indeed the whole Gospel, and the article of the Creed,– I believe in a holy Christian church, the forgiveness of sins, &c.,– by virtue of the word, are embraced in this sacrament, and presented to us. Why then should we permit this treasure to be torn away from this sacrament, when at the same time they must acknowledge, that even these words are those which we hear every where in the Gospel? And in truth, as little can they affirm that these words in the Sacrament are of no benefit, as they dare to affirm that the whole Gospel or the Word of God, apart from the Sacrament, is of no benefit.

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What then is the Sacrament of the Altar? Answer:– It is the true body and blood of Christ our Lord, in and with bread and wine, commanded through the words of Christ, for us Christians to eat and to drink. And as we have said concerning Baptism, that it is not simple water, so we may also say here, this sacrament is bread and wine, but not mere bread and wine, as taken to the table on other occasions, but bread and wine comprehended in the Word of God and connected with it.

It is the word, I say, that makes and distinguishes this sacrament, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ. For it is said: Accedat verbum ad elementum, et fit sacramentum, that is, when the word is added to the external element, it becomes a sacrament. This declaration of St. Augustine is very explicit, and he has scarcely anywhere uttered a more excellent one. The word appropriates the element to the sacrament; if this is not done, it remains a mere element. Now, it is not the word and ordinance or institution of a prince or of an emperor, but the word of the Supreme Majesty; thereforer all creatures should prostrate themselves, and acknowledge it to be even as he says, and we should accept it with all honor, fear, and humility.

By this word you can strengthen your conscience, and say: "If a hundred thousand devils, together with all the fanatics, approach, exclaiming, how can bread and wine be the body and blood of Christ, &c., I still know that all these spirits and the learned altogether, are not as wise as the Divine Majesty." Now, here occur the words of Christ: Take, eat, this is my body; drink ye all of this, this is the new testament in my blood, &c. To these words we constantly adhere, and we shall see who may presume to overcome Christ, and to use these words otherwise than he has declared them. It is true indeed, if you separate the words from it, or view it apart from the words, there remains nothing but mere bread and wine; but if the words remain with the bread and wine, as they should and must, this sacrament is, agreeably to the words themselves, the true body and blood of Christ. For as the mouth of Christ speaks and declares, so it is, inasmuch as he can neither lie nor deceive.

Hence it is easy to reply to the various questions, about which many are now solicitous; for instance,– whether a wicked priest may handle and administer the Sacrament, and the like? For here we conclude, and assert: Even if a knave receives or administers the Sacrament, he receives the right Sacrament, that is, the body and blood of Christ, as well as he who partakes it in the most reverential and dignified manner; for it is founded, not upon human sanctity, but upon the Word of God; and as no saint on earth, yea, no angel in heaven, can make bread and wine the body and blood of Christ, so likewise no one can alter or change it, even if the Sacrament is misused. The words, through which it became a sacrament, and through which it was instituted, do not become false on account of the unworthiness or unbelief of the person. For he does not say, if you believe or are worthy, you have my body and blood, but, Take, eat, and drink, this is my body and blood. Again, do this, (namely, this which I now do, institute, give and command you to take,) which is as much as to say: Thank God, whether you be worthy or unworthy, you here have Christ's body and blood by virtue of these words which come to the bread and wine. Mark this, and retain it well; for upon these words depend our grounds, our protection, and defence against all the errors and seductions which have arisen, and which may yet arise.

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PART V.

OF THE SACRAMENT OF THE ALTAR.

~~~~~

As we treated the subject of holy Baptism, so we must likewise speak of the other sacrament; namely, of these three parts: What it is, what it confers, and who should receive it. And all these are manifested by the words in which it was instituted by Christ, and which every one should know, who wishes to be a Christian, and desires to approach the sacrament of the Lord's Supper. For we are not disposed to permit those to approach the Sacrament, nor to administer it to them, who do not know what they seek there, or why they approach it. The words, however, are these:

"Our Lord Jesus Christ, the night in which he was betrayed, took bread, and when he had given thanks, he brake it, and gave it to his disciples, saying: Take, eat, this is my body, which is given for you. Do this in remembrance of me."

"Likewise after the supper, he took the cup, gave thanks, and gave it to them, saying: Drink ye all of this; this cup is the new testament in my blood, which is shed for you for the remission of sins. Do this, as often as ye drink it, in remembrance of me."

Here also, we shall not enter into discussion, nor contend with those who blaspheme and desecrate this sacrament; but we shall first consider, as we did with respect to Baptism, on what the power and virtue of this sacrament depend, and show that the principle thing is, the word and ordinance, or command of God; for it was neither devised nor invented by any man, but it was instituted by Christ without the counsel and deliberation of any man. Therefore, as the Ten Commandments, the Lord's Prayer, and the Creed, retain their nature and dignity, even if you never keep, repeat, or believe them; so this venerable sacrament retains its validity, and nothing is impaired or taken from it, even if we do use and treat it unworthily. Do you suppose that God pays such deference to our deeds or faith, as to permit his ordinance and institution to change for such reasons? For we see that in all temporal affairs, every thing remains as God has created and ordered it, in whatever manner we use and treat it. This should always be inculcated; for by this means the murmur of all fanatics can be confounded and silenced; for they view the Sacrament as a work of our own, independent of the Word of God.

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OF INFANT BAPTISM.

Here a question arises, by which the devil through his followers confuses the world, with respect to Infant Baptism; and it is this: "Do they also believe, and is it right to baptize them?" In reply we briefly say:– Let every man who is inexperienced, decline this question, and leave it to the learned; but if you wish to answer, answeer thus:

That Infant Baptism is pleasing to Christ, is sufficiently proved by his own acts; namely, God has sanctified many of those, and given the Holy Spirit to many baptized in their infancy, and at the present day there are many still, in whom it is perceived both from their doctrines and their deportment of life, that they have the Holy Spirit; as it is also given to us through the grace of God to be able to expound the Scriptures, and to acknowledge Christ, which could not be done without the Holy Spirit. But if God did not approve of Infant Baptism, he would not grant even a particle of grace from the Holy Spirit. In a word, if Infant Baptism were wrong, hitherto, down to the present day, there could not have been a Christian on earth. Now, since God confirms Baptism by the communication of his Holy Spirit, as it is truly perceived in some of the Fathers, as, St. Bernard, Gerson, John Huss, and others, who were baptized in their infancy; and as the holy Christian church can not discontinue until the end of the world, it must indeed be acknowledged that such baptism of children is pleasing to God. For he cannot be against himself, or favor falsehood and knavery, or grant his grace and Spirit to this end. This is perhaps the best and strongest evidence for the inexperienced and unlearned. For this article, I believe in a holy Christian church, the communion of saints, &c.,– can neither be withdrawn from us, nor can it be overthrown.

Here we further assert, that it is not of the greatest importance as to this point, whether the person baptized believes or does not believe; for Baptism does not become wrong on this account, but all depends upon the word and command of God. Now this is indeed a nice point, but it is founded upon the assertion, that Baptism is nothing else than water and the word of God intimately united; that is, when the word is connected with the water, then baptism is right, although the individual may be destitute of faith at the time of his baptism; for my faith does not make, but it receives Baptism. Now Baptism does not become wrong, even if it be wrongly received and applied, since, as observed above, it does not depend on our belief, but upon the word of God.

For even if a Jew, at this day, should come with deceit and wicked design, and with all sincerity we should baptize him, we should nevertheless say that the baptism would be right. For here is the water together with the word of God, even if he does not receive it as he should: precisely as the unworthy who go to the sacrament of the Lord's Supper, receive the true Sacrament, even if they do not believe.

Thus you perceive, that the objection of the factious spirits is vain and useless. For, as said, even if children believe not, which however is not the fact, (as now shown,) the baptism would still be right, and no one should rebaptize them; even as the Lord's Supper is not impaired, when some one approaches it with an evil design; and it would not be admissable for him in consequence of this, to receive it again in the very same hour, as if he had not before received the true Sacrament; for this would be blaspheming and calumniating the Sacrament in the highest degree. In what way do the word and institution of God become nugatory and of no avail, because we use them improperly?

For this reason we say, if you have not believed, believe yet, and thus declare: "The baptism was surely right, but I alas! have not received it rightly." For I myself, and all who permit themselves to be baptized, must thus say before God: "I come hither in my faith and that of others, yet I cannot depend on my belief and the prayers of many others for me, but I rely on thy word and command, even as I go to the sacrament of the Lord's Supper, not upon my faith, but upon the words of Christ, whether I be strong or weak, for this I let God provide; but I know that he orders me to go, to eat, and to drink, &c., and that he gives me his body and his blood,– which words will neither belie nor deceive me."

Now, we pursue the same course with respect to Infant Baptism. We bring forward the child under the impression and the hope that it believes, and we pray God to give it faith; but we do not baptize it on this account, but rather because God has commanded us to do so. Why so? Because we know that God does not lie. I and my neighbor, and in a word, all persons, may prove false and deceitful, but the Word of God cannot fail.

Wherefore, those are presumptuous and deluded spirits, who infer, that where faith is not right, there baptism must also be wrong; precisely as if I would conclude, that should I not believe, it must follow that Christ is nothing; or thus, if I be not obedient, there must be neither father, nor mother, nor magistrate. Is this a correct and fortunate conclusion, if no one does what he ought, that the thing in itself shall be nothing, or avail nothing? Rather reverse the argument, and conclude thus: that for the very reason that Baptism has been received improperly, it is right and of importance. For if it were not right in itself, it could not be misused, and there would be no sin committed by abuse. It is thus: Abusus non tollit sed confirmat substantiam, abuse does not destroy the substance, but confirms it; for gold remains no less gold, even though a harlot should wear it in sin and shame.

Let it, therefore, be concluded that Baptism is always right, and maintains its full nature or character, though but a single individual were baptized, and though he did not truly believe. For the order and Word of God are not to be changed or rendered mutable by men. But fanatical spirits are so blinded as not to see the word and command of God; and they do not look upon Baptism otherwise than water in a brook or in a vessel; or upon a magistrate otherwise than upon any other person; and because they see neither faith nor obedience, they consider Baptism and the magistracy to be of no avail in themselves. Here is an insidious, seditious spirit, which would readily tear off the crown from civil authority, to have it trampled under foot, and besides, would pervert all the works and ordinances of God, and reduce them to nothing. We must, therefore, be on our guard and well prepared, and not suffer ourselves to be directed or drawn away from the Word of God, lest we should consider Baptism a mere empty sign, as the fanatics dream.

In the last place, it is also necessary to know what Baptism signifies, and why God instituted this external sign and form in the celebration of this sacrament, through which we are first taken into the community of the Christian church. The act consists in our being put in connection with the water, and, after its passing over us, in being withdrawn from it again. These two, our being put in connection with the water, and being withdrawn from it again, signify the efficacy and the work of Baptism, which are nothing else but the mortification of the old Adam, and afterwards, the rearing up of the new man; both of which are to be pursued by us through our whole life, so that a Christian life is nothing else but a daily baptism, once begun and ever to be continued. For it is necessary for us to lead such lives, that we may ever cleanse ourselves of whatever belongs to the old man, and come forth in whatever pertains to the new. What then is our old Adamic nature? It is that which is innate in us from Adam,– urging us to hatred, envy, unchastity, avarice, indolence, arrogance,– yes, to unbelief, with all blasphemies, and to whatever else that is immoral in its tendency. Now when we enter into the kingdom of Christ, these vices must daily decrease, so that we may become continually milder, more patient, and meeker, and become still freer from unbelief, avarice, hatred, envy, and arrogance.

This is the proper use of Baptism among Christians, indicated through the act of baptizing with water. Now, if this amendment of life does not follow, but the old Adamic nature is left unrestrained to increase in vigor, the design of Baptism is frustrated, and God's ordinance is opposed. For those who are out of Christ can do nothing else but daily become worse, as the proverb truly says, "Worse and worse; the longer he sins, the more wicked the sinner." If, last year, one was arrogant and avaricious, he is now much more avaricious and haughty; so that vice progresses with age, and increases from early infancy. A young child has no peculiar vice, but if it grows up, it becomes immodest and unchaste, and when it attains the years of maturity, real vice prevails, and continually increases.

Our old nature, therefore, acts unrestrained, if it is not checked and suppressed through the power of Baptism. On the other hand, where persons have become Christians, it daily decreases, until it ceases entirely. This is properly speaking, the daily burial in, and resurrection from Baptism. Thus this external sign was instituted not only to operate efficaciously, but also to signify something. Now, wherever faith is manifested by its fruits, there Baptism is not an empty signification, but the work of mortifying the flesh is connected with it; but where faith does not exist, there a mere fruitless sign remains.

And here you perceive that Baptism, both in its virtue and in its signification, includes the third sacrament also, as it was customary to call repentance, which is properly nothing else but Baptism, or its application. For what else is repentance but attacking the old man with earnestness, and entering into a new life? If, therefore, you live in repentance, you show the fruits of Baptism, which not only signifies this new life, but also demonstrates and practises it. For in this Baptism, the Holy Spirit, grace, and virtue, are given to suppress the old man, that the new may come forth and increase in strength.

Therefore, Baptism ever continues valid. And even if one falls from it and sins, we nevertheless always have access to it, that we may again subject the old man to ourselves. But no one is permitted to sprinkle us with water again; for, if a person should even permit himself to be immersed into water a hundred times, it would still be no more than one baptism; this work, however, continues and the signification is permanent. Thus repentance is nothing else than an access and a reaccess to Baptism,– to repeat and to practice that which we had before commenced, and which, however, we had neglected.

This I say, in order that we may not fall into the error, which we had entertained a long time, that we could no more avail ourselves of the benefit of Baptism, after we had fallen into sin again. And this error arises in consequence of not considering Baptism any thing more than an external work which was once performed. And indeed it originated from these words, written by St. Jerome: "Repentance is a subsidiary plank, which is intended to rescue us, and upon which we must swim and pass over the sea of this world, after the vessel is broken, into which we had stept and taken sail, when we entered into the community of the Christian church." But by these words, the use of Baptism is destroyed, so that it can be of no more benefit to us. They are, therefore, neither correctly spoken, nor rightly conceived; for Baptism does not fail, since, as already said, it is the order or institution of God, and not a device of ours: but it is not a rare occurrence to depart from it; yet if any one departs, let him see that he swim to it, and hold on, till he gets on board again, and pursues his course in it, as he had commenced.

Thus we see how excellent an institution Baptism is; it rescues us from the jaws of the devil, makes God our own, subdues and removes our sins, and strengthens the new man in us daily, ever going on and continuing its work, till we shall be removed from this state of wretchedness to that of eternal felicity. Each one ought, therefore, to consider Baptism as a daily garment, with which he should always be clothed, that he may ever be found in faith and its fruits, that he may suppress the concupisence of the old man, and increase in the new. For if we wish to be Christians, we must carry out the work of Baptism, which entitles us to the name of Christians; but if any one falls from it, let him return to it. For as Christ, the mercy-seat, does not retreat or prevent us from coming to him again, although we commit sin, so all his treasures and gifts remain open to our enjoyment. Now, if in Baptism the remission of sin is once obtained, it still continues daily as long as we live, that is, while we are encumbered with the old man.

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In the third place, since we perceive the great benefit and efficacy of Baptism, let us proceed to inquire who is the person that receives the gifts and benefits of Baptism; and this is also most beautifully and clearly expressed even in these words: "He that believeth and is baptized shall be saved." That is, faith alone makes the person worthy to receive this heavenly, sacred water beneficially. For since this blessing is proffered and promised here in the words, by and with the water, it cannot be received otherwise than by our believing it from our hearts. Without faith Baptism is of no benefit, although in itself it is a divine, inestimable treasure. Upon these few words,– He that believeth,– so much therefore depends, that they exclude and reject all works which we can do with a view to merit and obtain salvation through them. For it is irrevocably decreed, that whatever is not faith, profits nothing in obtaining salvation, nor can it receive any blessing.

But if they exclaim, as they are accustomed to do: "Baptism itself is a work, and you say works are of no consequence in obtaining salvation, wherein then does faith consist?" Reply:– Yes, it is true, our works do nothing towards salvation; but Baptism is not our work, it is the work of God; (for you must, as already said, draw a wide line of distinction between the Christian baptism and common ablution;) but the works of God are salutary and essential to salvation, not excluding, but requiring faith; for without faith we could not comprehend them. For, by permitting the water to be poured over you, you have not yet received Baptism in such a manner as to benefit you; but it becomes of saving effect to you, if you permit yourself to be baptized under the persuasion that it is according to the order and command of God, and besides, receive it in his name, so that you may receive in the water the promised salvation. Now, neither the hand nor the body and do this, but the heart must believe. Thus you perceive clearly, that here there is no work performed by us, but a treasure received which God gives us, and which faith apprehends; even as Christ the Lord on the Cross is not a work, but a treasure included in the word, and presented to us through it, and received through faith. Therefore, they do us injustice, who cry out against us that we preach in opposition to faith, when at the same time we insist upon it alone, as being so essentially necessary, that without it we can neither receive nor enjoy any thing whatever.

Thus we have the three parts, which are necessary to be known concerning this sacrament, especially that God's ordinance is to be held in all due honor, which alone would be sufficient to move us to its observance, even if it were wholly an external thing; just as the commandment, Thou shalt honor thy father and thy mother– referring only to external flesh and blood, and which we observe not in consideration of this flesh and blood, but with reference to the commandment in which they are included, and for the sake of which this flesh is called father and mother. Thus in like manner, even if we had nothing more than these words: Go and baptize, &c., we should even then accept it, and do as the order of God directs. Now, here we have not only the command and precept of God, but also the promise; for which reason Baptism is far more excellent than that which God has commanded and ordered at other places. In a word, it is so full of consolation and grace, that heaven and earth are unable to reach its sublimity. But this requires an active faith, in order to believe it to be true,– not that the treasure is inadequate, but that we are deficient in embracing and retaining it.

Every Christian, therefore, has enough to learn and to practice in Baptism during his life; for he must ever exert himself to maintain a firm faith in what it promises and brings him, namely, triumph over the devil and death, the remission of sins, the grace of God, Christ with all his works, and the Holy Ghost with all his gifts. In short, the blessings of Baptism are so great, that if feeble nature could but comprehend them we might justly doubt their reality. For, imagine to yourself a physician, who possessed an art preventing persons from dying; or, even if they died, immediately restoring them to life so as to live eternally afterwards, how the world would rush and flock around him with money, while the poor, prevented by the rich, could not approach him! And yet here in Baptism, every one has such a treasure and medicine gratuitously brought to his door– a medicine which abolishes death, and preserves all men to eternal life.

Thus we should view Baptism, and appropriate it to ourselves, so that by it we may strengthen and console ourselves when our sins or our consciences oppress us, and say: "I am, nevertheless, baptized, and if I am baptized, it is promised me that I shall be saved, and that I shall have eternal life, both in soul and body." For it is on this account that Bpatism embraces these two things– the application of water, and the pronunciation of words which are apprehended by the soul. Now, since both water and word constitute one baptism, it follows that both body and soul must also be saved, and live eternally: the soul through the word, in which it believes; the body, however, because it is united with the soul, and also apprehends Baptism as it is able to apprehend it. For this reason, we have nothing more precious in our bodies and souls; for through Baptism we become holy and happy,– a condition which otherwise no course of life, no works on earth, can attain.

Let this suffice, then, with respect to the nature, benefit, and use of Baptism, it being considered at sufficient length for the present occasion.

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In the second place, inasmuch as we now know what Baptism is, and how it is to be regarded, we must also learn the purpose and end for which it was instituted, that is, its benefits and effects. This we have admirably set forth in the words of Christ, quoted above, namely: "He that believeth and is baptized shall be saved," Mark 16, 16. Therefore, comprise it in the most simple manner, thus, The virtue, work, use, fruit, end of Baptism, is to save. For no one is baptized in order to become a prince, but, as the words say, in order to be saved. It is well known, however, that to be saved implies nothing less than to be liberated from sin, death, and the devil, to come into the kingdom of Christ, and to live eternally with him.

Here you perceive again how preciuos and valuable Baptism is to be esteemed, since we obtain in it such an inestimable treasure,– a circumstance which goes far to prove that Baptism cannot be mere, simple water; for simple water could not effect what is thus accomplished by the word of God, and because, as previously said, the name of God is in it. But wherever the name of God is, there also must be life and salvation; hence it is truly a divine, blissful, fruitful, and gracious water; for through the word it obtains the power to become a washing of regeneration, as St. Paul terms it, Tit. 3, 5.

But in reply to our sophists, the innovating spirits, who assert that faith alone saves, and that works and external things add nothing to salvation, we say, it is true, that nothing in us effects it, but faith, as we shall hear subsequently. But these blind leaders will not observe, that faith must have something which it believes, that is, to which it adheres, and upon which it rests and depends. Thus faith adheres to the water, and believes that in Baptism are embraced life and eternal happiness, not through any virtue of the water, as has been sufficiently stated, but through Baptism's being connected with the word and ordinance of God, and ennobled by his name. Now, if I believe this, in what else do I believe but in God, as in him who has given and implanted his name in Baptism, and proposed to us this external object, in which we are able to lay hold of this treasure?

Now, these innovators are so insane as to separate faith and the object to which it adheres, although that object is external. Indeed it should and must be external, so that it can be perceived and apprehended by the senses, and conveyed to the heart through them; for the whole Gospel is an external and oral message. In a word, whatever God does and performs in us, he wishes to effect through such external ordinances. Now, wherever he speaks, yes, rather in whatever way or through whatever instrument he speaks, to this the eyes of faith are to be directed, and to this faith must cleave. Now, here we have the words: "He that believeth and is baptized shall be saved." In reference to what else are these words spoken, but to Baptism; that is, the water embraced in the ordinance of God? It follows, therefore, that whoever rejects Baptism, rejects the Word of God, rejects faith, and Christ, who refers and binds us to Baptism.

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PART IV.

OF BAPTISM.

~~~~~

We have now completed the three chief articles of the common Christian doctrine. Besides these, it remains yet for us to speak of our two Sacraments, instituted by Christ, concerning which every Christian should have at least some general information, since there can be no Christian without them; although, alas! hitherto nothing has been taught concerning them. We shall, in the first place, however, take up the subject of Baptism, through which we are first taken into the community of Christians. But in order that it may be clearly understood, we shall treat it in regular order, and adhere to that alone which is necessary for us to know. For the manner in which it is to be maintained and defended against heretics and factions, we shall commit to the learned.

In the first place, it is above all things necessary to be well acquainted with the words upon which Baptism is founded, and to which may be referred all that is to be said about it, namely, where Christ, the Lord, Matt. 28, 19, says:

Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Again, in the last chapter of Mark:

He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned. Mark 16, 16.

You should in the first place observe, that in these words the command and institution of God are embraced, so that no one may doubt Baptism to be a divine ordinance, not devised or invented by men. For as I can declare with certainty, that no man has produced the Ten Commandments, the Creed, and the Lord's Prayer out of his own imagination, but God himself has revealed and given them; so I can likewise assert without hesitation, that Baptism is not a human device, but an institution of God himself; and besides, it is earnestly and strictly commanded, that we must permit ourselves to be baptized, or we shall not be saved; lest any one should think it a thing so light as the putting on of a new scarlet garment. For it is of the utmost importance to maintain Baptism in its exalted and invaluable character, for which we mostly strive and contend, since the world is now so full of sects, who exclaim, Baptism is an external thing, and an external thing is useless. But let an external thing be as it may, here stand the word and command of God, however, by which Baptism is instituted and confirmed; and whatever God institutes and commands to be done, can certainly not be a useless thing, but it must be exceedingly precious, even if it were in appearance less than a mite of straw. If the Pope's distributing indulgences with his letters and bulls, or confirming altars or churches by them, could hitherto be esteemed highly, for the sake of the letter only and the seal; on this account we should esteem Baptism much higher and more precious, because God has commanded it, and because it is administered in his name; for thus read the words: Go, and baptize,– not in your name, but in the name of God.

To be baptized in the name of God, is not to be baptized by man, but by God himself. For this reason, even if it is administered through the hand of man, it is nevertheless truly God's own work; hence each one can easily conclude for himself, that it is much more sublime than any work done by a saint or by any other man. For what work can be performed that is greater than the work of God? But here the devil is most carefully occupied in deceiving us with false appearances, and of leading us from the work of God to our own performance. For it seems to be much more splendid and precious if a Carthusian friar performs many great and laborious works, and all of us esteem our own works and merits much more than those of God. But the Scripture teaches, that even if all the works of the monks were collected in a mass, no matter how precious they might appear, they would still not be as noble and good as if God should lift up a mite of straw. Why? Because the person is nobler and better. Now, here we must not estimate the person according to the works, but the works according to the person, from whom they must receive their dignity and value. But human reason will not thus regard Baptism; and because it does not shine like the works which we perform, we imagine it must avail nothing.

Learn, then, from these remarks to form a proper view of this matter, and, to the question, What is Baptism? to reply thus:– It is not merely simple water, but it is water embraced in the word and command of God, and through this it is sanctified, so that it is nothing else but divine water; not that the water in itself is better than other water, but because it is connected with the word and command of God. For this reason, it is nothing but the illusion of the devil, that our innovators at the present day, for the purpose of degrading Baptism, separate from it the word and institution of God, and view but the water which is dipped out of the fountain, and then exclaim with foaming lips:– "How can a handful of water help the soul?" Yes, beloved friend, who does not know that if it is taken by itself, water is water? But how dare you thus commit violence on the order of God, and tear from it the most valuable treasure, with which God has connected it, and which he will by no means have separated from it? For the word or command of God, and the name of God, constitute its essential quality,– a treasure which is greater and nobler than heaven and earth.

In this manner, then, learn to discern that the water of Baptism is quite a different thing from all other water, not on account of the natural substance, but because here something more noble is connected with it. For God himself honors it with his name, and confirms it with his power and authority. For this reason, it is not only natural water, but divine, heavenly, holy, and blessed water, for it cannot be extolled to highly, all for the sake of the word, which is a heavenly, holy word, which no one can praise sufficiently; for it possesses all that is God's; hence it receives its essence also, entitling it to the appellation of Sacrament, as St. Augustine also has taught: Accedat verbum ad elementum, et fit sacramentum; that is, when the word comes to the element or the natural object, it becomes a sacrament, that is, a holy ordinance– a divine testimony.

Therefore, we ever teach that the sacraments and all external things, which God orders and institutes, should be viewed, not according to the gross external forms, as we look upon the hull of a nut, but according to the manner in which the word of God is included in them. For thus we speak in reference also to parents, and civil magistrates. If we view these, merely as having eyes, noses, skin, hair, flesh, and bones, we see that they resemble Turks and heathens; and some one might come, and say: "Why shall I hold these higher in estimation than others?" But since the commandment says: Thou shalt honor thy father and thy mother, we thus see another person, vested and adorned with the majesty and glory of God. This commandment, I say, is the golden chain which he wears around his neck; yes, the crown upon his head, which shows me how and why I shall honor this flesh and blood.

In like manner and still more should you honor and esteem Baptism, for the sake of the word,– an institution which God himself has honored both with words and deeds, and which he has confirmed, besides, with visible miracles from heaven. For, do you suppose that it was a jest, when Christ permitted himself to be baptized, that the heavens opened, the Holy Ghost descended visibly, and every thing glowed with divine glory and majesty? I therefore again admonish, that the word and the water not be separated. For if the word is separated from the water, it is not different from that used for ordinary purposes, and it may well be styled a common ablution; but when it is connected with the word, as God has ordained it, it is a sacrament, and it is called Christian Baptism. So much concerning the nature and value of this holy sacrament.

2006-11-14T10:25:00.000-08:00

THE SEVENTH AND LAST PETITION.

But deliver us from evil. Amen.

This article reads thus in the Greek: , deliver or preserve us from evil or the wicked one; and it appears even as if he wished to comprehend all in one mass, so that the whole some of all our prayers may be directed against our chief enemy. For he it is who impedes among us all that we pray for– the name or honor of God, the kingdom and will of God, daily bread, peaceful and joyful conscience, &c.

We shall, therefore, in conclusion, bring these things all together, and say: "Grant, beloved Father, that we may be liberated from all misfortunes." Yet in the evil which may befall us, under the kingdom of the devil are included– poverty, shame, death, and in a word, all the distressing calamities and afflictions which are so innumerable on earth. For the devil, since he is not only a liar, but also a murderer, seeks continually after our lives, and wreaks his anger to bring us into misfortunes and injuries. Hence it is, that he causes many a one to break his neck, and deprives many of the use of their minds, others he causes to drown themselves, and many he forces to commit suicide, and to do many other terrible crimes. Therefore, while we remain on earth, it requires all that we can do to pray continually against this chief enemy. For if God would not preserve us, we would not be secure a single hour in consequence of this foe.

Hence you perceive again how God desires us to entreat him for all things, even in reference to those which injure our bodies, so that we may neither seek nor await assistance from any other source but from him. This however he has laid down in the last place; for if we shall be preserved and delivered from all evil, the name of God must first be hallowed in us, his kingdom be among us, and his will be done, then he will finally guard us against sin and shame; moreover, from all that is grievous or pernicious to us.

Thus God has briefly enumerated all the necessities by which we may be pressed, so that we indeed can have no excuse for neglecting prayer. But upon this the efficacy of prayer depends, that we also learn to say, in addition, Amen; that is, not to doubt that it is assuredly heard, and will be granted. For it is nothing else but a word of indubitable faith, praying not with uncertainty, but knowing that God does not deny it, since he has promised to grant it. Wherever such faith does not exist, there it is also impossible for a true prayer to be. It is therefore a pernicious conceit in those, who so pray that they dare not add the word Amen to the end of their prayer and conclude with certainty that God hears it, but remain in doubt, and say: "How should I feel so daring, and presume that God hears my prayer? Am I not still a miserable sinner?" &c.

They act in this way, because they do not regard the promises of God, but look upon their own works and worthiness, contemning God, and charging him with falsehood; for this reason they also receive nothing, as St. James 1, 6, 7, says: "But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, driven by the wind, and tossed. For let not that man think that he shall receive any thing of the Lord." Behold! how much God is concerned about these things in order that we should be certain that we do not pray in vain; we should therefore by no means lightly esteem our prayer.

~~~~~~~~~~

2006-11-14T09:54:00.000-08:00

THE SIXTH PETITION.

And lead us not into temptation.

We have now sufficiently heard what pains and labor are required to retain all that we pray for, and to persevere in it constantly; and even then we cannot accomplish this end without error and stumbling. And besides, although we may have obtained remission of sins and a clear conscience, and be entirely absolved, yet the condition of this life is of such a nature, that one may stand to-day, and fall to-morrow. We must, therefore, even if we are pious, and stand with clear conscience before God, still pray, that he may not permit us to fall back again, and yield to difficulties or temptations. Temptation, however, or as our Saxons formerly called it, Beköhrung, allurement, is of three kinds,– that of the flesh, that of the world, and that of the devil. For we dwell in the flesh, and our Adamic nature cleaves to us, which exerts its influence, and daily entices us to unchastity, indolence, excess, avarice, deception, and fraud, and in short, to all evil lusts which cleave to us by nature, and which are excited by others, namely, by associates, by examples, by hearing and seeing, which frequently inflame and corrupt even an innocent heart.

And finally, the world adds its force, which offends us with words and actions, and provokes us to wrath and impatience. And in a word, there is nothing seen here but wrath and envy, animosity, violence, and injustice, treachery, revenge, imprecation, reproach, detraction, arrogance, pride, ostentation, worldly honor, fame, and power; here no one is willing to be the least, but desires to be the greatest, and to attract notice in preference to all others.

And in addition to these, the devil comes, instigating and provoking every where. But especially is he occupied in those disturbances which pertain to the consciences and to spiritual matters; that is, he endeavors to cause us to disregard and slight both the Word and works of God, so that he may draw us away from faith, hope, and love, and bring us to unbelief, presumption, pride, and obduracy, or even to extreme despair, the denial and blasphemy of God, and to other innumerable, detestable crimes. These are snares and nets, yes, real fiery darts most malignantly hurled into the human heart, not by flesh and blood, but by the devil himself.

These are indeed great and grievous dangers and oppositions, which every Christian must endure, and grievous enough are they, if but one alone had to be borne. Therefore, we should be urged by these to invoke and pray God incessantly, while we are in this depraved life, in which we are assailed, pursued, and persecuted on every side, not to let us become faint and weary, and fall back again into sin, shame, and unbelief; for otherwise, it is impossible to overcome even the slightest attack.

Now, this may be termed not leading us into temptation, if God gives us power and strength to withstand it; although the temptation not be removed or taken away. For temptation and enticement none of us can avoid, while we live in the flesh and the devil surrounds us; and there is no other alternative, we must endure temptations, yes, we must be involved in them; but here we pray, that we may not fall into them, and be overwhelmed.

To feel temptation, therefore, and to consent or agree to it, are things very different. We must all feel temptations, not however all alike; but some more numerous and severe ones than others; for instance, youth are especially infested by the temptations of the flesh; again, the adult and the aged are tempted by the world; but others who are engaged in spiritual matters, that is, stronger Christians, are tempted by the devil. But this feeling, since it is repugnant to our will, and since we would rather be freed from it, can injure no one; for if it were not felt, it could not be called a temptation. But we give our consent to them, when we indulge in them through our loose habits, without resisting or praying against them.

Therefore, we Christians must be prepared for, and daily expect the incessant attacks of temptation, so that none of us may act as securely and carelessly as if the devil were far from us; but we should every where await the stroke, and avert it. For although I may now be chaste, patient, and cheerful, and in firm faith, still the devil can in this hour hurl such a dart into my heart, that I can scarcely withstand it; for he is a foe who never ceases nor becomes weary, so that if one temptation discontinues, other and new ones continually succeed.

Under these difficulties, then, no other resource nor remedy remains, but to appeal to the Lord's Prayer, and thus converse with God from the heart: "Thou hast ordered me, beloved Father, to pray, let me not fall back through temptation." Thus you will perceive that the temptation will be diminished, and finally be overcome. Otherwise, if you undertake to help yourself by your own thoughts and counsels, you will render it worse, and give the devil more room; for he has a serpent's head, which, gaining a chasm through which it can pass, draws his whole body along unimpeded; but this prayer can check it and repel him.

2006-11-14T09:35:00.000-08:00

THE FIFTH PETITION.

And forgive us our trespasses, as we forgive those who trespass against us.

This article touches our miserable and wretched life; and, although we may have the Word of God, though we may believe, do his will or suffer it to be done, and nourish ourselves with the gifts and blessings of God, yet this life does not proceed without sin; for we still daily digress much, and exceed proper bounds, while we live in this world among people, who cause us a great deal of sorrow, and give us occasion for impatience, wrath, and revenge. And besides this, we are pursued by the devil, who urges us on every side, and strives (as we have already heard) against all the foregoing articles, so that it is impossible always to remain firm in this perpetual contest.

Here, then, it is again highly necessary to pray and to exclaim: "Beloved Father, forgive us our trespasses." Not, that he does not also forgive sins without and prior to our prayer. For he gave us the Gospel, in which there is free remission of sin, before we prayed for it, or ever thought any thing in reference to it. But for this reason we should pray, that we may acknowledge and accept such forgiveness. For, since the flesh, in which we daily live, is of such a nature as not to trust and believe in God, and is ever agitated with evil lusts and wicked desires, so that we daily sin in words and actions, by commission and omission, in consequence of which our consciences become dissatisfied and fear the wrath and indignation of God, and thus we let our consolation and confidence afforded by the Gospel, sink down; it is, therefore, necessary to resort to this source without in ermission [sic], and to receive consolation, and raise up our consciences again.

And indeed, the consequence of this should be, that God may subdue our pride, and keep us in humility. For he has reserved the prerogative to himself alone, that, if any one wish to boast of his piety, and despise others, he should examine himself, and place this prayer before his eyes, and thus he may soon discern that he is better in no respect than others; for we must all drop our plume before God, and rejoice that we become participants of remission. And let no one think, while we live here, to arrive at such a degree of perfection, that he has no need of this forgiveness: and in a word, if God does not forgive us continually, we are lost.

Consequently, then, the meaning of this petition is, that we desire God not to look upon our sins, or to charge us with that which we daily deserve, but to act towards us graciously, and to forgive us, as he has promised, and thus afford us a joyful and tranquil conscience, so that we can approach him in prayer. For if the heart is not at peace with God, and cannot obtain this assurance, it will never venture to pray. This assurance, however, and joyfulness of heart we cannot obtain, unless we know with certainty that our sins are forgiven.

Here there is, however, a necessary and yet a consolatory clause annexed: As we forgive those who trespass against us. He has promised, that we shall be certain that all our sins are forgiven and pardoned, provided we also forgive our neighbors. For, as we daily commit many offences against God, and still he forgives all through grace; so we must also ever forgive our neighbors who do us injury, violence, and injustice, and manifest a wicked disposition towards us. But if you do not forgive, think not that God will forgive you; if, on the other hand, you forgive, you have the consolation and assurance, that you are forgiven in heaven, not on account of your forgiveness towards others, for God does it freely and through pure grace, because he has promised it, as the Gospel teaches; but for the purpose of strengthening and assuring us, he proposes this as an evidence in connection with the promise; which accords with this petition, Luke 6, 37: "Forgive, and ye shall be forgiven." For this reason, Christ also repeats it immediately after the Lord's Prayer, Matt. 6, 14, saying: "For if ye forgive men their trespasses, your heavenly Father will also forgive you."

Therefore, this evidence is connected with this petition, that when we pray, we may be reminded of the promise, and thus think: "Beloved Father, for this reason I come and pray, that thou wouldst forgive me, not that I can make satisfaction, or that I merit enough by my works, but because thou hast promised it, and set thy seal to it, so that it might be as certain as if I had absolution announced by thyself." For, as much as Baptism and the Sacrament, instituted as external evidences, avail, so much can this evidence also avail in strengthening and cheering our consciences; and it is even particularly set before us, that we might use and exercise it every hour, as a thing which we continually have with us.

2006-11-14T08:31:00.000-08:00

THE FOURTH PETITION.

Give us this day our daily bread.

Here we take into consideration the necessaries of our bodies and temporal life. And these words, although they are brief and simple, are, however, very comprehensive. For if you pray for, and mention daily bread, you pray for all that pertains to the possession and enjoyment of daily bread; and, on the other hand, you deprecate all that tends to withhold it. You should, therefore, expand your thoughts, so that they may extend, not only to the limits of a kneading-tray or of an oven, but to the most distant fields and over the whole country, which bring forth and produce daily bread and every species of nourishment for us. For if God did not permit all kinds of fruits to grow out of the earth, and bless them, and preserve them from destruction, we would never draw any bread out of the oven, nor have any to put on the table.

But in order to speak briefly, this petition includes all that pertains to this life, since on account of it alone we must have daily bread. Now, it is not sufficient for life, that our bodies have food and raiment, and other necessities alone, but it is necessary for us also to enjoy peace and tranquility among those persons, with whom we live and converse, and with whom we carry on our daily transactions, negotiations, and contracts of every kind, and in short, whatever blongs both to domestic and political or civil matters and government; for if these two are interrupted, so that they do not proceed as they should, the necessaries of life are also intercepted, so that they, finally, cannot be procured. And it is truly a matter of the greatest necessity to pray for civil authority and government, since through these, God mostly preserves our daily bread and the tranquil condition of this life. For, although we may have obtained an abundance of all kinds of good from God, yet we are unable to preserve any of them, or to use them securely and joyfully, if he would not give us a permanent and a peaceful government. For wherever hostilities, contentions, and wars exist, there daily bread is already taken away, or at least diminished.

Wherefore the armorial sign of each pious prince might justly be the picture of a loaf of bread, instead of the image of a lion or of a chaplet of rue, or it might be stamped on the coin for an impression, to remind both them and their subjects, that through their princely office we have protection and peace, and that without them we could neither eat nor retain this indispensable bread; for which reason, they are also worthy of all honor, so that we should yield unto them the duties we owe and are able to discharge, as to those through whom we enjoy with peace and tranquility all that we have, when otherwise we could not preserve a farthing. And besides, we should pray for them, so that God may give unto us, through them, the greater blessings and abundance.

Thus we have exhibited and delineated, in the briefest manner, how far this petition extends through the various kinds of intercourse on earth. And out of it we might make a long prayer, and enumerate all those parts which belong to it; as for instance, to pray God to give us meat and drink, raiment, house and home, and health of body; moreover, to permit grain and fruits to grow and prosper in the fields; and finally, to aid us in transacting our domestic duties properly, and to bless us with pious companions, children, and domestics, and to protect them; to permit our labors, our professions, or in whatever we may be occupied, to increase and prosper, and to provide us with faithful neighbors and good friends. Again, to entreat God to grant to emperors, kings, and all estates, and especially to the prince of our country, to all consuls, peers, and prefects, wisdom, fortitude, and success in ruling well, and in triumphing victoriously over the Turk and all our enemies; to grant to the subjects and the common multitude to live in obedience, peace, and concord among each other; and again, to protect us against all temporal injuries, such as destructive fires, tempests, inundations, pestilence, distempers, venom, wars, bloodshed, famine, wild beasts, and wicked people. All of which it is necessary to impress on the minds of the inexperienced, showing them that all blessings must be received of God, and prayed for by us.

But especially is this petition directed against our chief enemy, the devil. For it is his whole wish and desire to take away or withhold all that we receive from God. Nor is he content with perplexing and disturbing spiritual government, by deceiving the souls of men through his falsehoods, and bringing them under his power; but he also exerts every power within himself to prevent the existence of any government, or of honorable and peaceful administration of affairs upon earth– here he excites so many litigations, slaughters, seditions, and wars; moreover, he sends tempests and hail to destroy the fruits; he infests the flocks with contagions; he pollutes the atmosphere with poison. And in a word, it is painful to him to see any one receive a morsel of bread from God, and to eat it in peace; and if it lay within his power, and if he were not checked by our prayers, (through God,) we should most assuredly not retain a straw on the field, or a farthing in the house, yes, not even our life a single hour; especially those of us who observe the Word of God, and wish to be Christians.

Thus God wishes to exhibit to us how solicitous he is about all our wants, and how faithfully he provides for our temporal support. And although he grants and preserves these blessings bountifully, even for the ungodly and the knave; yet he desires us to pray for those things, in order that we may acknowledge that we receive them from his munificent hand, and that we perceive in them his paternal goodness towards us. For if he should withdraw his hand, nothing could prosper, nor finally be preserved, as indeed we see and feel daily. What kind of misery now exists in the world in consequence of spurious coin, yes, of daily oppressions and exactions in ordinary commerce, contracts, business, and labors, of those, who according to their own wanton desires, oppress the unfortunate, and withhold from them their daily bread?– things indeed which we must suffer; but they must take heed, that they do not lose this common prayer; and they should guard themselves, lest this portion of the Lord's Prayer should operate against them.

2006-11-14T07:45:00.000-08:00

THE THIRD PETITION.

Thy will be done on earth as it is in heaven.

In the foregoing articles or petitions we have prayed that God's name might be honored by us, and that his kingdom might prevail among us. In which two articles, all that pertains to the honor of God and to our salvation is wholly comprehended; so that we obtain God with all his blessings as our own. But here it is, indeed, equally necessary for us firmly to maintain these blessings, and not to suffer them to be torn away from us. For, as in a well constituted government, there must be, not only those who are occupied in its improvement and in the judicious administration of its laws, but those also who are engaged in defending, guarding, and firmly maintaining it; so also here, when we shall have prayed for the most necessary things, with respect to the Gospel, faith, and the Holy Spirit,– that he would rule over us, and liberate us from the power of Satan,– we must also pray that God would cause his will to be done. For, if we shall remain steadfast in it, many difficulties will arise, so that we must suffer many oppositions and privations on account of it, from all those who strive to impede and to subvert the two foregoing articles.

For no one easily believes how the devil strives against these things, who cannot endure any one to teach correctly or to believe sincerely; and it grieves him beyond measure, when he must suffer his falsehoods and abominable doctrines, trimmed with the fair pretext of the Divine name, to be divulged, and exposed to open shame, and besides, to be driven from the heart, and allow such a breach to be made in the walls of his kingdom. Therefore, he rages and raves like a furious foe, with all his power and might, arraying all his force, and calling to his aid the world and our own flesh, besides. For our flesh in itself is corrupt and prone to evil, even if we have embraced the Word of God, and believe it; and the world is extremely base and wicked: here he incites, instigates, and provokes oppositions, so as to impede and retard us, and finally to overthrow and subject us to hsi power again. All this is his will and the designs of his malignant breast, which he pursues day and night, and employs all the artifices, all the cunning ways and means which he is able to devise.

Wherefore, if we wish to be Christians, we must consider and be fully persuaded, that we shall have the devil with all his angels and the world as enemies, who shall cause us all kinds of misfortune and affliction. For wherever the Gospel is preached or received or believed, and brings forth fruit, there the holy cross must also be found. And let no one think that he will have peace, but he must hazard whatever he possesses on earth– his fortune and honor, his house and home, his wife and children, his body and life. Now, this severely grieves our flesh, that is, our old Adamic nature; for it is required of us to remain steadfast, and to bear with patience all persecution, and willingly yiekd what is forced away from us.

Therefore, as necessary as it is to pray incessantly in all other petitions, so necessary is it in this one to pray incessantly, "Thy will be done, beloved Father, not the will of the devil and our enemies, nor that of all those who persecute thy holy Word, and endeavor to suppress it, or to impede the progress of thy kingdom; and enable us to bear with patience and to overcome all that must be endured, so that our miserable flesh may not through weakness or sloth yield or turn back."

Behold, thus in these three petitions we find displayed in the most simple manner the requirements pertaining to God, yet all for our sake; for that which we implore has reference to ourselves– as already said, that the will of God may be done in us, which must be done out of us. For even as, without our prayer, his name must be sanctified, and his kingdom must come; so must also his will be done, and prevail, even if the devil with all his adherents strives and furiously rages against it, and undertakes to defeat the Gospel entirely. But for our own sake we must pray that his will may prevail among us also unobstructed, against this their rage, so that their efforts may be ineffectual, and that we may adhere firmly to it against all violence and persecution, and be entirely satisfied with this will of God.

Now, this prayer is to be our protection and defence to avert and overthrow all that the devil, the Pope, the bishops, tyrants, and heretics, are able to do in opposition to the Gospel. Let them all rage at once, and make their utmost endeavors, and devise ways and means for the purpose of oppressing and subverting us, so that their will and counsel may prosper; and in opposition to these, one single Christian or two with this single petition, shall be our fortress against which they may run and wreck themselves. For we have this consolation and confidence, that the will and designs of the devil and of all our enemies must be suppressed, and vanish away, no matter how arrogantly, securely, and strongly they may confide in them. For if their will were not effectually defeated, the kingdom of God could not remain on earth, nor could his name be hallowed.

2006-11-13T22:24:00.000-08:00

THE SECOND PETITION.

Thy kingdom come.

As we have prayed in the first petition,– which refers to the honor and glory of God's name,– that God would prevent the world from covering its falsehoods and malicious acts under the pretext of his name, and that we may hold it holy and sacred both in doctrine and in life, that we may praise and extol it; so we pray here that his kingdom also should come. But even as God's name is holy in itself, and we yet pray that it be hallowed among us; so, also his kingdom comes of itself, without our prayer; yet we pray, however, that it may come to us; that is, that it may prevail among and with us, so that we may also be a portion of those, among whom his name is sanctified, and among whom his kingdom flourishes.

What, then, is the kingdom of God? Reply:– Nothing else but, as we have heard in the foregoing Creed, that God sent his Son, Christ our Lord, into the world, that he might redeem and liberate us from the power of the devil, and bring us to himself, and rule us, as a king of righteousness, life, and glory, defending us from sin, death, and an unholy conscience. To this effect he has also give us his Holy Spirit, to confer these things upon us through his holy Word, and to illumine and strengthen us in faith, through his power. For this reason, we pray here in the first place, that what Christ has obtained for us, may be efficient among us, and that his name be praised, through the Word of God and a Christian life; that we, who have embraced that name, may adhere to it and daily increase in it, and also that it may obtain currency and permanency among other people, and prevail powerfully through the world, that many may come to the kingdom of grace, and be participants of redemption, through the Holy Ghost; in order that we may all thus remain together eternally in one kingdom now commenced.

The kingdom of God comes to us in two different ways:– First, in this world, temporally– through the Word and through faith; afterwards, eternally– by manifestation of the life to come. Now, we pray in this petition, both, that this kingdom may come to those who are not yet in it, and to us, who have obtained it, through daily increase, and in future in eternal life. All this is nothing more than saying: "Beloved Father, we pray thee grant us, first, thy Word, that the Gospel may be purely and sincerely preached through the world; second, that, being received through faith, it may operate and live in us; that thy kingdom may thus prevail among us through the Word, and the power of the Holy Spirit; and that the kingdom of the devil may be overthrown, so that he may have no dominion nor power over us, until, ultimately, his kingdom be entirely subdued, and sin and death and hell destroyed; so that we may eternally live in the enjoyment of perfect righteousness and felicity."

Hence you perceive, that here we do not pray for a morsel of bread, or for temporal and transitory blessings, but for an eternal, inexhaustible treasure, and all that God himself possesses; which is more than any human heart could presume to desire, if God himself had not commanded it to be prayed for. But since he is God, he also wishes to have the honor that he grants much more and more abundantly, than any one is able to comprehend; like a perpetual, inexhaustible fountain, which, the more it discharges and overflows, issues the more freely from its source; and nothing does he more ardently desire from us, than that we supplicate him for many and great blessings; while on the other hand, if we do not confidently pray and entreat, his anger is provoked.

For this would be quite as inconsistent, as if the most opulent and powerful emperor would command a poor indigent beggar to request whatever he might desire, and were ready to grant great and princely gifts, but the foolish, mendicant would ask for nothing more than a mess of pottage, he would be justly considered a villain and a wicked wretch, mocking and deriding the command of imperial majesty, in whose presence he would not be worthy to appear.

So it also reflects extreme dishonor and contumely on God,– who offers and promises us so many ineffable blessings,– if we slight his offer and promise, or hesitate to receive them, scarcely venturing to pray for a morsel of bread. But all this may be ascribed to our impious unbelief, which does not look unto God for even as much as will nourish our bodies, much less that we should confidently await these eternal blessings from him. We should, therefore, fortify ourselves against such unbelief, and let this be the first thing for which we pray; and we shall undoubtedly have every thing else abundantly; as Christ, Matt. 6, 33, teaches: "But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." For how should he allow us to suffer temporal wants, since he promises these eternal and imperishable blessings?

2006-11-13T21:56:00.000-08:00

THE FIRST PETITION.

Hallowed be thy name.

This is somewhat obscure, and expressed in terms not altogether familiar to us. For we would more naturally express ourselves thus: Heavenly Father, grant that thy name alone may be hallowed. Is it not already holy? Reply:– Yes, it is ever holy in its essence, but we do not hallow it. For the name of God is conferred upon us, because we are baptized and have become Christians, since we are called the children of God, and have the sacraments, through which he incorporates us with himself; so that all that belongs to God, shall contribute to our enjoyment. Here then, the great necessity, which should mostly concern us, is, that the Divine name have its due honor, and be held holy and sacred, as the most exalted and the holies treasure that we possess; and that we as pious children pray that his name which is holy in heaven, be and remain holy also on earth, among us and throughout the world.

How then does his name become holy among us? Answer (in order to speak as explicitly as we can):– When both our doctrine and our life are godly and Christian. For since we call God our Father in this prayer, we are under obligation to demean and conduct ourselves in every respect as pious children, that he may derive honor and praise from us, and not disgrace. Now, his name is profaned either by words or by actions; for all that we perform on earth, is comprehended in word and deed, in speaking and in doing.

Thus, in the first place, it is profaned, when something that is false or seducing, is preached, taught, or spoken under the pretext of the Divine name, so that his name must adorn the falsehood, and give it credibility. Now, this is the greatest indignity and dishonor to the name of God. It is, moreover, violated, when it is grossly employed as a covering for infamy, by swearing, cursing, deceiving, &c.

In the second place, it is profaned by a dissolute life, and deeds manifestly wicked,– when those who are called Christians and the people of God, are adulterers, inebriates, epicures, and envious detractors; here again the name of God must be exposed to reproach and shame on our account. For even as it is a shame and a dishonor to a natural father, who has a wicked, ill-bred child trespassing against him in words and actions, so that he must, on account of the child, be scorned and abused; so it also reflects dishonor on God, if we who are called after his name, and enjoy all kinds of blessings from him, teach, speak, and live otherwise than pious and heavenly children; so that he must hear it said of us: "You cannot be the children of God, but the children of the devil."

Thus you perceive, that we pray even in this article for the same which God requires in the second commandment, namely, that his name be not abused in swearing, cursing, lying, cheating, &c., but that it be employed usefully to the honor and praise of God. For whoever uses the name of God to any vicious purpose, profanes and desecrates this holy name: even as in former times a church was called desecrated, if murder, or some other malicious act had been perpetrated in it, or if the tabernacle or sanctuary had been disgraced, as this was holy in itself, but had become unholy in its use. Thus this article is clear and distinct, if we but understand the expression correctly, that to sanctify or hallow signifies as much as to praise, extol, and honor both with words and actions.

Here then, observe, how highly necessary such prayer is. For, since we see how the world is filled with sects and false teachers, all using this holy name as a covering and a pretext for their diabolical doctrines, we should justly cry out and exclaim, without intermission, against all these, both, those who teach and believe false doctrines, and those who assail and persecute our Gospel and pure doctrine, endeavoring to suppress it; for instance, all the bishops, tyrants, fanatics, &c. It is, moreover, also necessary for ourselves, who have the Word of God, but are not thankful for it, and do not live according to it as we should. Now, if you pray for this from your heart, you can be certain that it is well-pleasing to God; for nothing does he hear more favorably and affectionately, than that his honor and praise prevail above all things, and that his Word is purely taught, and held dear and high in estimation.

2006-11-13T08:41:00.000-08:00

PART III.

OF PRAYER.

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THE LORD'S PRAYER.

We have now heard what we should do and believe; in which things the best and happiest life consists. Now the third part follows, teaching how we should pray. For since we see that no one is able to keep the Ten Commandments completely, even if he has begun to believe; and since the devil strives against it, with all his powers, together with the world and our own flesh, there is nothing so necessary as to call incessantly upon the Divine name, invoking and entreating God to grant us faith and the fulfilment of the Ten Commandments, to preserve and increase this faith and fulfilment, and to remove from us all that obstructs and retards our progress. But in order that we might know what and how we should pray, Christ our Lord himself has taught us the manner and the words, as we shall see.

Before we proceed, however, to illustrate the Lord's Prayer successively, it is very necessary, indeed, to admonish the people and urge them to prayer in the outset, even as Christ and the Apostles did. And our first object should be to know that we are under obligation to pray by the command of God. For we have heard in the second commandment– Thou shalt not take the name of the Lord thy God in vain– that it is required by that commandment, to praise the holy Name, and in every time of need to call upon it, or to pray. For, to invoke is nothing else but to offer up prayer to God; consequently, this is as strictly and earnestly ordered, as we are forbidden to have other gods, to kill, or to steal, least any one should think that the consequences are all the same, whether he prays or not, as the rude are accustomed to act under these conceits and imaginations, saying: "Why should I pray? Who knows whether God hears or regards my prayers? If I do not pray, another will pray;"– and thus they fall into the custom of never praying, excusing themselves by the pretext that because we reject false and hypocritical prayer, we teach that people should not or dare not pray.

It is true, however, that the prayers heretofore delivered, vociferated, and sounded in clamorous words in the church, were undoubtedly no prayers. For external things of this kind, if conducted properly, may be an exercise for young children, pupils, and the inexperienced, and may be styled singing or reading, but they cannot be properly called praying. To pray, however, as the second commandment teaches, is– to call upon God in every time of need. This he desires us to do; and it is not left to our own choice, but we should pray and ought to pray, if we wish to be Christians, as well as we should and must obey our father and mother, and the civil government; for through this invocation and entreaty the name of God is employed with due reverence. This above all things you should observe, in order to repress and repel such thoughts as would prevent and deter you from prayer. For even as it would avail nothing, if a son should say to his father, "Of what advantage or consequence is my obedience? I will go on, and perpetrate what I can, it avails equally as much," for here stands the command of God, that you should and must do it; so likewise it is not left discretionary with me to pray, or not to pray, but we should and must pray* [unless we wish to incur the wrath and indignation of God. Now, this we should above all things observe and remember, so as to silence and repel the thoght, that it makes but little difference if we do not pray, or that those only are commanded to pray who are more holy and acceptable in the sight of God than we are; for these thoughts prevent and deter us from prayer. The heart of man is so perverted by nature, that it ever shrinks from God, and thinks God is averse to our prayers, because we are sinners, and have merited nothing but wrath. Opposed to these thoughts, I say, we should take into consideration this commandment, and turn to God, in order that we may not provoke him to a greater extent, through this disobedience. For by this commandment, he lets us sufficiently understand, that he will neither reject nor repel us from himself even if we are sinners, but that he desires to draw us to himself, so that we may humble ourselves before him, and lay open our distress, entreating him for grace and assistance. To this effect we read in the Scripture, that God is angry with those also who have been oppressed and chastised on account of their sins, because they have not returned unto him, appeased his wrath through prayer, and implored his grace.]

*Although the portion of this paragraph embraced in brackets, is not contained in the original Dresden edition of 1580; yet in asmuch as it appears in the Leipsic edition of 1790, from which we have made the translation, and since it belongs to the Larger Catechism of Luther, it was deemed proper to retain it here.–[Trans.

From this you should think and conclude,– since you are so earnestly commanded to pray,– that you should by no means despise your own prayer, but highly and greatly esteem it, always drawing similitude from the other commandments. For instance, a child should not, by any means, scorn his duty of obedience towards his father and mother, but he should reflect: "Whatever I do, I do from no other motive than obedience, and from submission to the command of God, upon which I can sustain myself, and highly value these duties, not on account of my worthiness, but for the sake of the commandment." So also here, what we pray and that for which we pray, we should view as required of God, and done in obedience to him; and thus we should think: "On my account it would be nothing, but because God has commanded it, it must avail." Therefore, every one, for whatever he may have occasion to pray, should always come before God in obedience to this commandment.

We, therefore, entreat, and most earnestly admonish every one to take this matter to heart, and by no means disregard his own prayer; for heretofore, the doctrines which were taught, were so perverse that no one was concerned about these things, thinking the mere utterance of prayer sufficient, whether God heard it or not. This is a vague and indefinite offering up of prayer; and consequently, it is ineffectual. For we permit thoughts like these to lead us astray and to perplex us: "I am not holy and worthy enough; if I were as pious and as holy as Sts. Peter or Paul, I would pray." But away with such thoughts; for even the command which ordered St. Paul to pray, orders me also; and the second commandment was instituted equally as much for my sake as for his; so that he has neither a better nor a more holy commandment to boast of than I have. For this reason, you should say, "My prayer which I make is as precious, indeed, and as holy, and as acceptable in the sight of God, as that of St. Paul, or the most holy saint. I will freely admit that greater holiness belonged to his person, but by no means to the commandment; because God regards prayer, not for the sake of the person, but on account of his word and the obedience manifested towards it; for upon that commandment upon which all saints base their prayers, I also base mine: besides, I pray even for what they all pray, or have prayed. Consequently, it is as highly necessary for me to pray as it was for those eminent saints." The first and most necessary point is, to base all our prayers on obedience towards God, regardless of our persons,– whether we be sinners or pious, worthy or unworthy. And we should know that God will by no means suffer it to pass as a jest, but that he will become angry and inflict punishment if we do not pray, as well as he punishes all other disobedience; and besides, that he will not permit our prayer to be vain and ineffectual. For, if he were not pleased to hear you, he would not command you to pray, and he would not have enjoined it so strictly.

In the second place, we should be the more urged and induced to pray, since God has given us a promise, and declared, that whatever we pray for, shall be sure and certain; as he says, Psalm 50, 15: "Call upon me in the day of trouble; I will deliver thee." And Christ, Matt. 7, 7, 8, says: "Ask, and it shall be given you," &c. "For every one that asketh, receiveth," &c. These promises should excite and stimulate our hearts to pray with love and desire,– since he testifies by his Word, that our prayer is well-pleasing to him, and besides, that it shall be assuredly heard and granted,– lest we should slight or neglect it, or pray in uncertainty.

These promises you can refer to, and say: "Here I come, beloved Father! and I pray, not from my own designs, nor induced by my own worthiness, but incited by thy command and promise, which can neither mislead nor deceive me." Whoever, then, disbelieves these promises, should know that he provokes God to wrath, by dishonoring him in the highest degree, charging him with falsehood.

We should, moreover, be persuaded and constrained to pray, since besides giving the command and promise, God interposes, prescribing the words and manner of prayer himself, and placing in our mouths how and what we should pray; so that we see how earnestly he is concerned about our welfare, and doubt not that such prayer is acceptable before him, and will be assuredly heard; which is an advantage surpassing by far all commandments which we might devise of ourselves. For on this point the conscience would ever remain in doubt, and say: "I have prayed, but who knows how it pleases him, or whether I have attained the legitimate mode and measure of prayer." Therefore, there cannot be found on earth a nobler prayer than the Lord's Prayer, since it has this excellent testimony, – that God so affectionately hears it,– a thing which we should not exchange for the riches of the world.

It is likewise prescribed in certain words, in order that we may perceive and consider the necessity which should urge and constrain us to pray without ceasing. For whoever wishes to pray, must refer to, propose, or mention something which he desires; if he does not, it cannot be called a prayer. We have, therefore, justly rejected the prayer of the monks and priests, who moan and murmur dolefully day and night, but not one of them thinks of praying for the least thing; and if all the churches, with their ecclesiastics, were convoked, they would have to confess that they have never prayed from their hearts, not even for the least thing; for no one of them was induced through obedience to God, or actuated by faith in the promise, to pray, nor perceived any necessity; but they thought no further, (when it was executed in the best manner,) than that they were performing a good work; by which they presumed to compensate God, as those who would not receive from him, but only give to him.

But wherever prayer is to be genuine, there must be earnestness and sincerity, so that we feel our need– such need as urges and impels us to supplicate and to entreat: then prayer proceeds spontaneously from the heart, as it should, without requiring any previous instruction to prepare us and to create devotion for prayer. But we may discern in the Lord's Prayer abundant need of that which should concern us, both with respect to ourselves and our fellow creatures. Therefore, it should also serve to remind us of our wants, and to cause us to perceive them, and deeply to reflect on them, in order that we may not become remiss in prayer. For we all have necessities sufficiently numerous; but the fault consists in this, that we neither feel nor see our state of need. Therefore, God wishes us to present and to declare this need and solicitude, not that he does not know them, but that thereby our hearts may be encouraged the more earnestly to implore God, and to be prepared the better to receive his bountiful blessings.

Wherefore, we should accustom ourselves daily to pray from our youth up, each one for himself in every time of need, if he but feels something threatening him, and also for other persons among whom he resides– for ministers, magistrates, neighbors, families, &c.– ever, as we have already said, bringing up before God his command and promise, and knowing that he will not have them despised. These things I mention, seriously wishing them to be impressed on the minds of the people, so that they may learn to pray devoutly, and not lead a rude and careless life, in consequence of which they daily become more incapable of praying,– a thing which the devil wishes, and to which he directs all his powers; for he truly feels the injury and harm which result to him, when prayer is fervently and diligently offered.

We should know, that all our protection and defence depend on prayer alone; for we are much too weak to resist Satam with his power and his adherents who assail us, and who could readily trample us under foot. We must, therefore, think of, and lay hold on the weapons with which Christians should be equipped to withstand Satan. For what do you suppose could have hitherto accomplished things so great,– defeating the counsels of our enemy, disclosing their plots, checking their murderous designs, and suppressing their seditions, in which the devil hoped to involve us together with the Gospel,– if the prayers of certain pious persons had not interposed a shield, and had not defended us? Otherwise, our adversaries themselves would have witnessed a far more cruel tragedy, namely, how the devil would have submerged all Germany in her own blood. But now they may deride it presumptuously, and enjoy their insolent triumph; we shall, however, be sufficiently able for them and the devil, through prayer alone, if we only continue diligent and do not become indolent. For wherever a pious Christian prays, "Beloved Father, let thy will be done!" immediately from on high God responds: "Yes, beloved child, it shall be even so, and come to pass, in defiance of the devil and all the world."

Now, these things are said for admonition, that we may above all things learn to esteem prayer greatly and preciously, and to perceive a distinction between verbose babbling and a prayer petitioning for something. For we do not reject prayer, but this loud, senseless moaning and murmuring we reject, as Christ himself also rejected and prohibited vain repetitions, Matt. 6, 7. Now we shall treat the Lord's Prayer in the briefest and clearest manner possible. Here then, in seven articles or petitions succeeding each other, all the distresses are comprehended which continually befall us; and each one of these is so great, that it should urge us to pray while we exist in this life.

2006-11-12T21:03:00.000-08:00

ARTICLE III.

I believe in the Holy Ghost, in a holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

I am unable to express this article, concerning sanctification, in better terms, (as we have already stated,) than simply to say, that by it the office of the Holy Ghost is indicated and described, namely, that his province is to sanctify. We must insist, therefore, that the term Holy Spirit is the most expressive that can be employed. For there are various spirits made mention of in the Scriptures; as for instance, human spirits, heavenly spirits, and evil spirits; but the Spirit of God alone is called Holy Spirit; that is, who has sanctified us and still sanctifies. For as the Father is called Creator, the Son Redeemer, so also should the Holy Spirit, on account of his office, be called a Sanctifier, or one who sanctifies. But how is this sanctification accomplished? Reply:– In the same manner as the Son obtains dominion, by gaining us through his nativity, death, resurrection, &c., the Holy Spirit accomplishes this sanctification, through the following means, namely, through the communion of saints or the Christian church, the remission of sins, the resurrection of the body, and eternal life; that is, he first leads us into his holy communion, and lays us in the bosom of the church, through which he teaches us and leads us to Christ.

For neither I nor you could ever know any thing of Christ or believe in him, and approach the Lord, if it were not offered and freely given to us through the preaching of the Gospel by the Holy Ghost, through whom this work is performed and accomplished; for Christ gained and obtained this treasure by his suffering, death, and resurrection. But if it should remain in obscurity, unknown to any one, it would be vain and utterly lost. But in order that this treasure might not remain buried in obscurity, but that it might be applied and enjoyed, God sent forth his Word to be preached and revealed to all; in which Word the Holy Ghost is given to bring home unto us this treasure, this redemption, and to appropriate it to us. Wherefore, this act of sanctification is nothing else but bringing us to Christ the Lord, for the purpose of receiving this blessing, to which we are unable to arrive by our own powers.

Learn, then, to understand this article in the clearest manner, so that when you are asked what you understand by the words, I believe in the Holy Ghost, you can answer: I believe that the Holy Ghost sanctifies or makes me holy, as the name implies. But by what means does he do this? or what is the method and medium employed in accomplishing it? Answer:– Through the Christian church, the forgiveness of sins, the resurrection of the body, and eternal life. For in the first place, he has his own church in the world, which is the mother that bears and nourishes every Christian through the Word of God, which the Holy Ghost reveals and enforces,– animating and enlightening the hearts of men, so that they may comprehend and embrace it, adhere and cleave to it.

For if he does not have it preached, and awaken it in the heart, so as to be understood, it is of no avail, as was the case under the Papacy, where faith was wholly suppressed, and no one acknowledged Christ as Lord, or the Holy Ghost as the Power that sanctifies; that is, no one believed Christ to be that Lord who obtained this treasure for us, and reconciled us to the Father, without our works and merits. Wherein was the deficiency? In this, that the Holy Ghost, who might have revealed and preached these things, was absent; but human and evil spirits attended, who taught us to obtain grace and to be saved through our works. It was, therefore, no Christian church; for wherever Christ is not preached, there is no Holy Ghost constituting and assembling the Christian church, without whom no one can come to Christ the Lord. Let this suffice, then, concerning the sum and substance of this article; since, however, the parts enumerated in it, are not altogether clear to the inexperienced, we shall also consider them.

The Creed calls the holy Christian church Communionem Sanctorum, a communion of saints,– terms perfectly equivalent. But formerly the latter clause was not employed; and it is also unhappily and unintelligibly rendered in German eine Gemeinschaft der Heiligen, a communion of saints. If we should render it clearly, we must express it quite differently according to the German idiom; for the Greek word Ecclesia signfies strictly an assembly; but we are accustomed to the little word Kirche, church, which the illiterate do not understand as referring to an assembled multitude, but to the consecrated house or edifice; however, the sacred house should not be called a church, unless because a multitude of persons convene in it. For we who assemble, make and assign for ourselves a particular place, and designate the house by the name of the multitude.

Thus the little word Kirche, church, properly signifies nothing else but a common assembly; and it is not of German, but of Greek origin (as also the word ecclesia); for they call it in their language , as it is called also in Latin curia. It should therefore be called eine Christliche Gemeine oder Sammlung, a Christian community or congregation, or most appropriately and clearly, eine heilige Christenheit, a holy Christianity.

Wherefore, also the word communio, which is attached, should be interpreted, not Gemeinschaft, communion, but Gemeine, community. And this is nothing else but a definition by which some one wished to explain what the Christian church is. That word some among us, unacquainted both with the German and the Latin language, rendered Gemeinschaft der Heiligen, communion of saints, when at the same time no dialect of the German is thus spoken or understood. But to speak proper German, it should be called eine Gemeine der Heiligen, a community of saints, that is, a community in which there are pure saints; or still more clearly, eine heilige Gemeine, a holy community. These remarks I make, in order that the words Gemeinschaft der Heiligen, communion of saints, may be understood; for, since they have thus obtained currency, it would be difficult to abolish them; and, on the other hand, to change a word, would instantly be branded with heresy.

The following, however, is the true import of the words which were added,– Communion of saints:I believe that there is a holy congregation and community on earth, of pure saints, under one head Christ, called together through the Holy Ghost, in one faith, mind, and understanding, with various gifts– yet concordant in love, free of heresy and dissension. I also believe that I am a part and member of these, a participant and copartner of all the blessings which they have,– brought in and incorporated with them, by the Holy Ghost, through my having heard, and still continuing to hear the Word of God,– which is the first step towards entering into this community. For before we had come to this, we were entirely the subjects of Satan, as those who knew nothing of God and Christ. Thus until the last day, the Holy Ghost will remain with this holy community or Christian church, through which he persuades us, and which he uses for the purpose of promulgating and exercising the Word; by which he effects sanctification, extending the church, so that it daily increases, and becomes stronger in faith and the fruits which he produces.

We, moreover, further believe that in this Christian church we have forgiveness of sins; which takes place through the holy sacraments and absolution, and besides, through all consolatory passages of the whole Gospel. All, therefore, that is to be taught concerning the sacraments; in short, the whole Gospel, and all the offices of the Christian church, which are also necessary to be exercised continually, here find their application. For, although the grace of God is obtained through Christ, and sanctification is wrought by the Holy Ghost, through the Word of God, in the unity of the Christian church; yet we are never free from sin, in consequence of our flesh, with which we are still encumbered.

All things in the Christian church, therefore, are so arranged that we may daily obtain full remission of sins through the Word and the signs, instituted for the purpose of consoling and elevation our consciences, while we continue in this life. Thus the Holy Ghost procures this happy end for us that, even if we are contaminated with sins, they still cannot injure us, since we are in the Christian church; in which there is full remission of sins, both because God forgives us, and because we forgive one another, mutually bearing with each other, and assisting one another. Out of the Christian church, however, where the Gospel does not exert its influence, there is no forgiveness of sins, and, consequently, there can be no holiness. Therefore, all those have separated and excluded themselves from this church, who wish to seek and merit holiness, not through the Gospel and the remission of sins, but through their own works.

But inasmuch as sanctification is commenced, and daily increases, we are awaiting the time when our flesh shall have perished, with all its imperfections, and when it shall have been raised again in complete holiness, in a new and eternal life. For now we exist only partially pure and holy; and it is necessary for the Holy Ghost continually to operate on us through the Word, and daily to impart forgiveness, till we, in a future life, in which there will be no more forgiveness, but completely and entirely pure and holy persons full of piety and righteousness, removed and freed from sin, death, and every misfortune, shall enjoy a new, immortal, and glorious life.

Behold, all this is the office and work of the Holy Ghost, who begins our sanctification here upon earth, and daily increases it by these two agencies,– the Christian church, and forgiveness of sins. But when we shall pass into the future life, in the twinkling of an eye, he will perfect it by the resurrection of the body and life everlasting, and he will preserve us eternally in that holiness.

This is the article, then, which should continually prevail and continue in operation. For we now have creation complete; and so is redemption also accomplished: but the Holy Ghost exerts his agency without intermission, until the final day; and for that purpose he has ordained a community or church upon earth, through which he speaks, and performs all things; for he has not yet brought together all his followers, nor entirely imparted remission. For this reason, we believe in him, who daily advances us in holiness through the Word, and gives us faith, increasing and strengthening it through this same word and remission of sins; in order that, when all this shall have been accomplished, and we remain steadfast, and die unto the world and all evil, that he may finally make us entirely and eternally holy; for which, through the Word, we now await in faith.

Behold, here you have the whole essence, the will, and operation of the Divinity, portrayed wtih great elegance, and yet in very few but expressive words. In this consists all our wisdom; it transcends all the wisdom and the intelligence of man. For all this wisdom of the world, although every effort were made to discover what God is, what he has in view, and what he is doing, is still unable to obtain a proper view of either of these. But here you enjoy it all in rich abundance; here in these three articles, he himself has opened and unfolded the depths of his paternal heart– his own pure ineffable love. For he has created us for the very purpose of redeeming and sanctifying us; and besides placing in our possession all that is in heaven and on earth, he has also given us his Son and the Holy Spirit, through whom he brings us unto himself. We could never (as we have shown above) be able to perceive the favor and grace of the Father, unless it should be through Christ the Lord, who is a mirror of his Father's benevolence, and without whom we see nothing but a wrathful and a terrible Judge; nor could we know any thing of Christ, if he were not revealed to us by the Holy Ghost.

These articles of the Creed separate and distinguish Christians from all other persons on earth. For those who are not in the Christian church, no matter whether they be Pagans, Turks, Jews, or hypocrites, even if they believe in, and worship only one true God, still do not know what his will towards them is; neither can they look to him for any love or kindness: wherefore they remain under perpetual wrath and condemnation. For they have not Christ the Lord, and besides, they are not enlightened and favored with any gifts through the Holy Ghost.

Hence you perceive, that the doctrine of the Creed is quite different from that of the Ten Commandments. For these teach, indeed, what we are to do; but the former states what God does for us, and what he gives unto us. The Ten Commandments are also inscribed on the hearts of all men; but the Creed no human wisdom is able to comprehend, and it must be taught by the Holy Ghost alone. The doctrine of the former is, therefore, insufficient to make Christians; for the wrath and indignation of God even yet remain upon us, because we are unable to observe that which God requires of us; but the latter confers upon us pure grace, making us pious and acceptable in the sight of God. For through this knowledge we are disposed to love all the commandments of God, because in it we perceive how God gives himself wholly and entirely, with all that he has and possesses, for aid and assistance in observing the Ten Commandments– the Father with all his creatures, Christ with all his works, the Holy Spirit with all his gifts. Let this suffice, in reference to the Creed for the present, to lay a foundation for the inexperienced, so as not to overburden them; in order that, after having learned to understand the sum and substance of it, they may pursue the study of this subject to a greater extent themselves, and refer to it whatever they may have learned in the Scriptures, ever increasing and growing in a more enlarged understanding. For by teaching and studying these things daily, while we remain here in this life, scarcely ever shall we sufficiently learn or teach them.

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2006-11-12T20:48:00.000-08:00

ARTICLE II.

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, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascneded into heaven, and sits at 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 Trinity, and we perceive what we derive from God besides the temporal blessings mentioned above; namely, how he has poured himself out wholly and entirely, and reserved nothing. Now this article is very full and comprehensive; but in order that we may discuss it also in a brief and simple manner, we shall take up before us a single word, and comprise in it the whole sum and substance of the article, namely, as we have stated, that we may learn how we are redeemed; and we should rely on these words: In Jesus Christ our Lord.

Now, when it is asked, What do you believe in the second article, concerning Jesus Christ? reply briefly: I believe that Jesus Christ, the true Son of God, became my Lord. What is meant, then, by becoming Lord? It is this, that he has redeemed me from sin, from Satan, from death, and from all misfortune. For before this I had no Lord, nor King; but I was enfettered by the power of Satan, condemned to death, and entangled in sin and blindness.

For when we were first created, and when we had received inestimable blessings from God the Father, the devil came, envious of our felicity, and drew us, by his craft, into disobedience, sin, and every kind of misfortune, so that we lay under the wrath and displeasure of God, consigned to eternal punishment, as we deserved and merited. Here there was neither counsel, nor help, nor consolation, until this only and eternal Son of God, moved by the impulses of fathomless goodness, commiserated us in our deplorable and miserable condition, and descended from heaven to help us. Thus, then, the powers of those tyrants and oppressors are put to flight and suppressed, and Jesus Christ has succeeded in their stead– the Lord of life, of righteousness, of every good, and of salvation; has resuced us poor lost creatuers out of the jaws of hell, gained and liberated us, restored us into the favor and grace of the Father, and received us as his own property, into his care and protection, that he may direct us through his righteousness, wisdom, power, life, and salvation.

Therefore the sum of this article is, that the word Lord signifies, in its most simple meaning, as much as Redeemer, that is, the one who has brought us from Satan to God– from death to life– from sin to righteousness, and thus preserves us. The parts, however, which succeed each other in this article, chiefly serve to illustrate and explain this redemption– how and through what means it came to pass; that is, how dear and precious a price it cost Christ, what he bestowed upon it, what he hazarded to gain us and to bring us into his kingdom; namely, he became man, was begotten by the Holy Ghost, and born of the Virgin Mary, free from all sins, in order that he might be the lord of sin; morever, he suffered, died, and was buried, that he might make expiation for me, and make compensation for my transgressions, not with gold or silver, but with his own precious blood. And all this he did, that he might be my Lord; he performed nothing for himself, nor had he need of any thing. Afterwards, he arose from the dead, and overcame death; and finally, he ascended to heaven, and received dominion at the right hand of the Father, that the devil and all powers might be subject to him, and lie beneath his feet, until he, ultimately on the last day, shall separate and remove us from this wicked world, from Satan, death, and sin.

But to treat each of these particulars separately, does not comport with a brief lecture for children; it rather belongs to the more lengthy sermons throughout the year, especially at the times set apart for the purpose of treating each article at proper length, concerning the nativity, passion, resurrection, and ascension of Christ. Morever, the entire Gospel which we preach, depends also on this, that we properly embrace this article, since our whole redemption and salvation are based upon it, and since it is so abundant and copious, that we always have enough to learn in it.

2006-11-12T20:24:00.000-08:00

ARTICLE I.

I believe in God the Father, Almighty Maker of heaven and earth.

Here we have a compendious exhibition of the character, will, and works of God, the Father. For, since the Ten Commandments teach that we should not have more than one God, the question might then arise: What kind of a being is this God? what does he do? how can he be praised, or defined and described, so as to be known? This the following article teaches; so that the Creed is nothing but an answer and a confession of Christians, founded on the first commandment. As when we ask a child: Beloved, what kind of God have you?– what do you know about him?– that it can reply: This is my God, first, the Father who has created the heaven and the earth; I hold nothing else as God, but this one alone; for there is no one else who could create heaven and earth.

But for the learned, and those who have made some proficiency in the knowledge of the Scriptures, we might expatiate upon each of these three articles, and divide them into as many parts as there are words. For young pupils, however, it is sufficient, at present, to notice the most important points, nemely, as we have stated, that this article pertains to creation, and that we rely upon the words: Creator of heaven and earth. What then is implied, or what do you understand by the words, I believe in God the Father, Almighty Maker, &c.? Answer:– I mean and believe that I am a creatuer of God; that is, that he has given me, and continually preserves my body, soul, and life, and all my members; my senses, reason, and understanding, and the like; meat and drink, raiment and sustenance, wife and children, domestics, house and residence, &c.; and besides, that he permits all creatures to contribute to the benefits and necessities of life– the sun, the moon, and the stars in the firmament; day and night; air, fire, water, earth, and whatever these produce and are able to bring forth– fowls, fish, animals, grain, and all kinds of growth; and moreover, all other bodily and temporal blessings– good government, peace, security, &c. So that we learn from this article, that no one of us possesses life, or any of those blessings which we have just enumerated, or which may be hereafter mentioned, of himself; and that he is unable to preserve any of them, no matter how small and insignificant it may be; for all are comprehended in this word Maker.

We also confess, moreover, that God the Father has not only given us all those things which we have and behold; but that he also protects and defends us daily against every evil and distress, and averts all kinds of danger and misfortune. And all this he does, unmerited by us, through pure love and goodness, like an affectionate fahter, who takes care of us, so that no evil befalls us. A futher consideration, however, of these things pertains to the other two parts of this article, where we say, Father, Almighty.

Hence it is easy to infer, and it naturally follows– since God daily gives, sustains, and preserves all that we possess, together with all that is in heaven and on earth– that we are under obligation to love, to praise, and to thank him continually, and in a word, thus to serve him wholly and entirely, as he requires and orders in the Ten Commandments. Here there would be a great deal to say, if any one should describe how few there are who believe this article. For we all pass over it superficially, hearing and repeating it, but we do not see and consider what the words convey to us. For if we believed it sincerely, we would also act according to it, and not so haughtily pass along with insolent presumption, as if we possessed life, wealth, power, honors, &c., of ourselves, that others might fear and serve us, as the unhappy, perverted world is accustomed to do, which, beclouded in its own blindness, misuses all the gifts and blessings of God in its arrogance, avarice, voluptuousness, and disgraceful pleasures alone, without once looking up to God for the purpose of returning thanks to him, or of acknowledging him as Lord and Creator.

For this reason we all should be humbled and awed by this article, if we truly believe it. For we daily commit sins with our eyes, our ears, and hands; with our bodies and souls; with our money and property, and with all that we have; especially those who war against the Word of God; yet Christians, however, have this advantage, that they acknowledge themselves to be under obligation to serve and obey him for the blessings conferred on them.

Wherefore, this article should be daily exercised and impressed on our minds, and repeated in our memories in all that presents itself to our eyes and occurs to us; and when we have been rescued from dangers and difficulties,– as this is wholly the work and blessing of God,– that we may thereby perceive and learn his fatherly affection and superabundant love towards us. By this our hearts would be warmed and animated with thankfulness, and induced to use all these blessings to the honor and glory of God. Thus we have this article in the most compendious form, so far as it is necessary for the inexperienced to learn at first, both as to what we have and receive from God, and what we are under obligation to do; a knowledge almost unlimited; a treasure of inestimable value. For here we see how the Father has given himself unto us, with all creatures, and provides for us in this life, in the most bountiful manner; and besides, as we shall hear, he showers us over with ineffable and eternal blessings, through his Son and Holy Spirit.

2006-11-12T20:15:00.000-08:00

PART II.

OF THE CREED.

~~~~~

Hitherto we have heard the first part of the Christian doctrine, and learned all that God wishes us to perform, and all from which he desires us to abstain. Here then, the doctrine of Faith properly follows, which presents to us all that we must expect and receive from God; and to speak briefly, it teaches us to acknowledge him wholly and entirely. The province of this faith is to enable us to perform that which is required of us in the Ten Commandments; for they are, as we have stated above, so sublime and lofty in their institution, that all the powers of man are far too low and feeble to observe them. It is necessary, therefore, to teach this part, as it is to teach the former, in order that we may know how to observe the Commandments, and from what source and through what means this power is to be derived. For if we were able to keep them by our own powers, as they should be kept, we would have no need of any thing further, neither the Creed, nor the Lord's Prayer. But before we proceed to explain these benefits, and the necessity of the Creed, it is sufficient, first, for those who are entirely inexperienced, to learn to comprehend and understand the Creed in itself.

Heretofore, the Creed was divided into twelve articles; and yet there are a great many more articles, should we distinguish all the particulars separately which are contained in the Scriptures, and which pertain to the Creed, nor could they be distinctly defined with so few words. But, in order that the Creed may be comprehended in the easiest and most simple manner, as it is to be taught to children, it shall be comprised briefly in three chief articles, according to the three persons of the Trinity; and to these articles all that we believe is referred: so that the first article, concerning God the Father, explains creation; the second, concerning the Son, explains redemption; the third, concerning the Holy Spirit, explains sanctification. As if the Creed were briefly comprised in so many words: I believe in God the Father, who has created me; I believe in God the Son, who has redeemed me; I believe in the Holy Spirit, who sanctifies me. One God and one faith, but three persons; therefore, also three articles or confessions. Thus we shall now briefly consider the words of the Creed.

2006-11-10T18:10:00.000-08:00

Table of Contents

The Small Catechism

SC: Title Page

SC: Preface of Dr. Martin Luther

SC: The Ten Commandments

SC: The Creed

SC: The Lord's Prayer

SC: Baptism

SC: Confession of Sin

SC: Brief Form of Confession

SC: Lord's Supper

SC: Prayers

SC: A Table of Duties

THE LARGER CATECHISM - UNDER CONSTRUCTION

LC: Title Page

LC: A Preface

LC: Short Preface

LC: I: 1st Commandment

LC: I: 2nd Commandment

LC: I: 3rd Commandment

LC: I: 4th Commandment

LC: I: 5th Commandment

LC: I: 6th Commandment

LC: I: 7th Commandment

LC: I: 8th Commandment

LC: I: 9th & 10th Commandments

LC: I: Conclusion of the 10 Commandments

LC: II: Creed - coming soon

LC: III: Lord's Prayer - coming soon

LC: IV: Baptism - coming soon

LC: V: Lord's Supper - coming soon

LC: Brief Exhortation to Confession - coming soon

2006-11-10T16:32:00.000-08:00

CONCLUSION OF THE TEN COMMANDMENTS.

Thus we have the Ten Commandments, the essence of the divine doctrine, showing what we should observe in order that our whole lives may be acceptable in the sight of God; and moreover, the true fountain and source, from which must spring and into which must return, all works which are to be considered good; so that without the Ten Commandments no work nor course of conduct can be good and pleasing in the sight of God, let it be as great and as precious in the sight of the world as it may. Now, let us see what our great and notable saints are able to boast of, concerning their spiritual orders and their great and difficult works which they have devised and established, omitting those embraced in the Decalogue, as if they were much too insignificant, or as if they had been long since accomplished. I am indeed of the opinion, that we would all find enough here to engage our utmost endeavors in observing lenity, patience, and love towards enemies, chastity, benevolence, &c., and all that is connected with these virtues. But works of this kind have no charm and beauty in the eyes of the world. For they are not rare and brilliant, nor confined to certain particular times, places, modes, and customs; but they are common, daily, domestic duties, which one neighbor is able to perform towards another; therefore, they have no respectability or reputation.

But the former works excite the curiosity and attention of men, being promoted by the most pompous ceremonies, great expenses, and royal edifices; and they are so decorated that all things must appear brilliant and splendid;– here they burn incense; here they sing and tinkle; here they light up tapers; so that on account of these things nothing else can be heard or seen. For the appearance of a priest in a surplice decorated with gold, or the position of a layman during the whole day, in the church on his knees, is called a precious work, which no one is able to extol sufficiently; but the diligent attention of a poor little girl to an infant, and the faithful performance of that which is commanded her, must be regarded as nothing. What else should monks and nuns seek in their cloisters?

But observe, is this not an execrable presumption of those desperate saints? who pretend to discover orders and a course of life, better and more sublime than those taught in the Ten Commandments; affirming, as already said, that this is merely an ordinary course of life, for the observance of common persons; but that theirs is proposed for the saints and for the perfect. Nor do these poor blind persons see that no man is able to arrive at such a state of perfection, as will enable him to keep one of the Ten Commandments as it should be kept, but that it is still necessary for faith and the Lord's Prayer to come to our assistance, (as we shall hear,) through which we seek and implore, and continually receive this grace and virtue. Their glorying is therefore not otherwise than if one should boast and say: "It is true I have not a farthing with which to pay, but I hope easily to pay ten guilders."

I insist upon these things in order that we may once be liberated from this miserable abuse, which has so deeply taken root, and which still adheres to every one; and in order that we accustom ourselves to have our eyes intent upon these things alone, in every condition of life on earth, and to be solicitous about them. For no doctrine or discipline will ever be produced which will be equal to the Ten Commandmentsm since they propose a character so exalted, that no one is able through the powers of man, to attain it; and whoever attains it, is a heavenly, angelic being, far superior to all the sanctity of the world. Take these commandments into consideration, then, and use every exertion, devoting all your power and energy to them, and you will find so much to perform, indeed, that you will neither seek nor esteem any other works. Let this suffice, in reference to the first part of the common Christian doctrine, being considered at sufficient length, both for instruction and admonition; yet in conclusion, we must repeat the text which belongs here, and which we have also spoken of before, in the first commandment, in order that we learn how much importance God wishes to have attached to them, so that we may diligently learn to inculcate and practise the Ten Commonadments.

I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.

Although this Declaration as we have already heard, is annexed to the first commandment, yet it was laid down for the sake of all of them, since they should conjointly be referred and directed to it. For this reason I have said that it should be held forth to youth, and be impressed upon their minds, so that they may learn and retain it, in order that they may see what should urge and constrain us to observe these Ten Commandments; and we should not regard it in any other light, than that it is joined with each one in particular, so that it pertains and relates to all of them.

Now, as we have already said, there are both a terrible menace and a gracious promise embracing in these words, for the purpose of terrifying and warning, and moreover, of alluring and inciting us, in order that we may receive God's Word in holy sincerity, since he himself expresses how much depends upon it, and how inflexibly he will insist upon it, namely: that he will severely and terribly punish all who scorn and transgree his commandments; and again, how abundantly he will reward, favor, and bless with every kind of beneficence, those who greatly esteem them, and cheerfully act and live according to them. By this means he requires that all should proceed from a heart which fears God alone, and keeps him ever present to its thoughts through such fear, abstaining from all that is contrary to his will, so as not to provoke him; and, on the other hand, which trusts in him alone, and performs, through love to him, that which he desires, since he permits himself to be heard as affectionately as a father, and offers unto all favors and blessings.

And in like manner the true meaning and the proper explanation of the first and principal commandment, from which all others should spring and proceed, is nothing else but that which these words– Thou shalt have no other gods– express in the simplest terms, as required here: thou shalt fear and love me as thine own true God, and trust in me; for whatever heart is thus inclined towards God, has fulfilled this and all other commandments. And again, whoever fears and loves any thing else either in heaven or on earth, observes this nor any other commandment. Therefore, the whole Scripture has every where enforced and inculcated this commandment, directing all things upon these two,– fear and confidence in God; and especially does the psalmist David teach it throughout the Psalms; for instance, where he says: "The Lord taketh pleasure in them that fear him, in those that hope in his mercy," Psalm 147, 11,– explaining this commandment in one verse, and implying even thus much: the Lord taketh pleasure in those who have no other gods.

Let the first commandment, then, illuminate the whole; let it diffuse its radiance over the rest; and let the Declaration attached to the first commandment, unite and hold them all together in bright harmony, like a wreath of flowers on a circular band, which the eye may continue to pass over repeatedly, without forgetting a single flower. For instance, we are taught in the second commandment to fear God, and not misuse his name in swearing, lying, cheating, or in other deceptive and dishonorable practices, but to use it properly and truthfully in supplication, prayer, praise, and giving of thanks, through the love and confidence resulting from the first commandment. And in like manner we should be incited by this fear, confidence, and love, not to scorn his Word, but to hear and learn it cheerfully, to honor it, and to hold it sacred.

And it extends, moreover, through the succeeding commandments, all of which are to be observed towards our neighbor by virture of the first commandment; so that we may honor our father and our mother, our superiors, and all who are in authority, and be subservient and obedient, not on account of their will, but on account of the will of God. And you should not be urged to the performance or the neglect of any of these duties, merely in consideration of your parents, or through fear or love towards them; but you should especially observe that which God desires, and which he will very strictly require of you: if you neglect it, you incure the displeasure of a wrathful Judge, or if, on the other hand, you observe it, you secure a benevolent Father.

Again, that you do your fellow man no injury or violence, nor encroach upon his rights in any respect, whether it be in reference to his own body, or to his wife, or to his property, or to his honor, or to his just claims, as these are commanded in their order, even if you might have room and occasion for it, and if no one would reprove you for it; but that you do good unto all, helping and promoting them whenever and in whatever respect you can, through love and gratitude to God alone, in full confidence that he will abundantly reward you for it all. Thus you see then, how the first commandment is the head or fountain, which passes through all the others, and to which they all return and cleave; so that the end and the beginning are indissolubly united and bound up in each other.

It is useful and necessary, I say then, to present these things continually to the young, and to urge and impress them on their minds, in order that they may be reared up, not merely by constraint and through fear of the rod, like beasts, but in the fear and honor of God. For they themselves will be spontaneously moved and urged to perform the will of God with cheerfulness, if they seriously consider and cordially reflect, that these are not the idle talk of men, but the commandments of that Divine Being, who so seriously enjoins them, and who punishes those who scorn them, pouring out his wrath over them; but on the other hand, remunerating those who observe them, with inestimable blessings. Therefore it was commanded in the Old Testament, not without reason, that the Ten Commandments should be written on all the walls and every corner, yes, even upon their garments, not merely for the purpose of standing written there, and of being carried about as a spectacle, as the Jews did, but to be perpetually before our eyes, and continually in our memory, in all our business and actions. And let each one permit them to be his daily exercise, in all circumstances, occupations, and dealings, as if they were standing written on every place at which he directs his eyes, yes, wherever he stands or goes. Thus we would find sufficient cause to practise the Ten Commandments, both for ourselves at home, and towards our neighbors, so that no one would need to go far to find a cause.

Now, from all this we can easily perceive how highly these Ten Commandments should be exalted and extolled, above all orders, commands, and works, which men otherwise teach and exercise. For here we can boast and say: let all the wise and the saints come forward, and see whether they are able to produce a single work equal to any of those which are required in these commandments, and which God so solemnly demands, and enjoins with his most terrible threatenings of punishment, and adding, besides, a most glorious promise, that he will shower down on us every blessing and all the comforts of life. We should, therefore, teach them in preference to all others, holding them high and precious in our estimation, as the noblest treasure given of God.

~~~~~~~~~~

2006-11-10T11:44:00.000-08:00

THE NINTH AND TENTH COMMANDMENTS.

Thou shalt not covet thy neighor's house.

Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's.

These two commandments were given almost exclusively to the Jews, although they are partly applicable to us. For they do not explain them as referring to unchastity or theft, since these are sufficiently forbidden in the forgoing commandments; and they also held that they had observed all those commandments, if they had performed externally the works enjoined, or if they had abstained from those forbidden. For this reason God added these two commandments, that to covet our neighbor's wife or possessions, or to attempt to obtain them in any way, might also be considered sinful and forbidden; and especially, since under the Jewish government servants were not like our hirelings at present, at liberty to serve for wages as long as they pleased, but they were the property of their masters, with their bodies and whatever they had, like cattle and other property. And besides this, the Jews also had power over their wives to put them away publicly, through a writing of divorcement, and to take another. Under these circumstances they were necessarily exposed to the danger, if any one desired to have the wife of another, of his taking occasion, by some means, both to put away his own wife, and to alienate the wife of another, in order that he might obtain her under the appearance of justice. Among them this was not considered a sin or a disgrace, as little as it now is when a father of a family discharges a servant, or when one alienates the servant of another.

Therefore they, I say, thus explained these commandments, and correctly too, (though they are somewhat more comprehensive,) that no one should presume and endeavor to obtain the possessions of another– his wife, for instance, his domestics, house and home, lands, or cattle– even with a good appearnace and pretext of justice, yet with injury to his neighbor. For in the seventh commandment, the guilt of so seizing upon the property of another, or of withholding from our neighbor that to which we can have no right, is forbidden. But here it is also forbidden to take away any thing from our neighbor, even if we are able to obtain it honorably in the sight of the world, so that no one may dare to impeach or to censure us with having acquired it through unjust means.

For we are so inclined by nature, that no one desires another to be as successful as himself, and every one accumulates as much as he can, no matter what the condition of his neighbor may be. And still we wish to be regarded as pious, putting on the best appearance, and concealing the imposture; we seek after and devise ingenious artifices and crafty schemes, (which are now daily contrived with consummate skill,) as though they were sanctioned by law; and boasting, we boldly appeal to these; and we wish them to be called, not deceptions or frauds, but sagacity and prudence. And all these are suffered by jurists and judges, who distort and extend the law by forced constitutions, in whatever manner it may seem to apply to the case, perverting and evading the words, regardless of justice and the necessities of their fellow man. And in a word, he who is the most ingenious and expert in these things, is most favored by the laws, as they also say: vigilantibus jura subveniunt – the laws favor the watchful.

This last commandment is, therefore, not given for knaves, abandoned in the sight of the world, but particularly for those who wish to appear the most pious, and seek applause, desiring to be esteemed honorable and blameless, having in no wise transgressed the preceding commandments; as the Jews especially, and amny great noblemen, lords, and princes, desire to be called at the present day. For the common mass of people are embraced in the seventh commandment,– which is of a more general import,– who are but little concerned how they may obtain their possessions with honor and justice.

Thus these things occur mostly in litigations, in which persons determine to gain something from their neighbor, and to deprive him of his just rights. For instance, when a person contends for a large legacy, permanent property, &c., he avails himself of those means which seem to have an appearance of justice, he so embellishes his cause with a display of words, that the court must favor it, and he holds the property by such a title, that no one is able to lay claim to it. Moreover, when one desires to occupy a castle, town, an earldom, or something else of great value, he has recourse to so many schemes, that through the instrumentality of his friends, and whatever other means he is able to employ, the occupant being driven away, the possession is adjudged to him; and besides, it is confirmed by seal and signature, so that it may be said that he gained it with honesty and the title of a prince.

Similar practices are also carried on in common traffic and contracts, in which one, through grasping cupidity, defrauds another, so that the latter must be perpetually on his guard, or be deceived and defrauded; and the one who has been defrauded, may probably, on account of pressing necessity or debt, not be able to retain his property, or to redeem it without sustaining serious injury, so that the other one obtains it for half or less than half of its value. And yet this is not considered as taking unjustly or stealing, but as buying honorably. According to the common saying, "Let the first be the best– let each one watch his own interest, regardless of the condition of another." And who would be skilful and ingenious enough to think of all the ways in which wealth may be accumulated under this appearance of justice, and which the world does not consider unjust? Nor will it see that by this means our fellow man is injured, and must be deprived of these things, the want of which he cannot bear without pain; when at the same time there is no one who desires such practices to be exercised towards himself; from which it is easy to perceive that this kind of evasion and pretext is false.

A similar course was pursued with respect to women among the ancients; for they could invent such artifices, that when one was pleased with the wife of another, he would within himself or through the instrumentality of others, (as there were various ways and means which could be devised,) induce her husband to become displeased with her, or cause her to resist him, or so conduct herself that he must put her away, and permit this one to have her. This doubtless prevailed very much among the Jews, as we also read in the Gospel, concerning king Herod, that he married his own brother's wife, even whilst his brother was yet living, who, nevertheless, wished to be an honorable, pious man, as St. Mark testifies, Mark 6, 20. But such examples, I trust will not occur among us, since in the New Testament, those joined in matrimony, are forbidden to separate,– unless it were in a case, where one, by some stratagem, takes away the rich bride of another. But among us, however, it is not a rare thing for one to alienate the servant or handmaid of another, or otherwise to lead her away by the persuasion of flattering words.

Now, let all these things happen as they may, we should know that it is not the will of God that you should take away any thing from your neighbor, which belongs to him, so as to reduce him to want, in order to satiate your avaricious desires, even if you can hold it honorably in the sight of the world. For it is an insidious deception, practised under a false coloring, to prevent it from being detected. For even if you act as if you had done no one injustice, you still have encroached on your neighbor's rights, and if it is not called stealing or cheating, it is, at least, coveting the property of your fellow man; that is, striving after it, taking from him without his consent, and envying him for that which God has bestowed upon him. And even if the judge and every one must allow it to you, yet God will not; for he truly perceives the deception of the heart and the cupidity of the world, which, if we grant it a finger's breadth, will take the length of an ell, so that finally manifest injustice and violence must result.

We, therefore, understand these commandments according to their common meaning:– First, that they forbid us to wish our neighbor any injury, or to assist or to be instrumental in injuring him; but on the other hand, they require us willingly to allow him whatever justly belongs to him, and to favor him in the enjoyment of it; moreover, to promote whatever may contribute to his interest and advantage, and to defend the same, as we would that others should do unto us. And consequently, they are particularly given in opposition to envy and insatiable avarice, in order that God may remove the cause and the source from which all the evils spring, through which our neighbor is injured. For this reason he has plainly expressed them with these words: "Thou shalt not covet," &c. For he especially desires to have the heart pure, although we cannot attain this purity while this life endures; so that these, indeed, as well as all others, remain commandments, which continually accuse us, and indicate how impious we are in the sight of God.

2006-11-10T09:35:00.000-08:00

THE EIGHTH COMMANDMENT.

Thou shalt not bear false witness against thy neighbor.

Besides our bodies, our consort, and temporal property, we have another treasure still, namely, honor and reputation, with which we also cannot dispense. For it is intolerable for you to live among people, when you are oppressed with scandal, and scorned by all. For this reason it is equally as much opposed to the will of God that our neighbor's reputation, character, and honor should be assailed, as for his money and possessions to be diminished; but it is his will that each one should be respected by his wife, children, domestics, and neighbors. And in the first place, the most simple meaning of this commandment, as the words declare, thou shalt not bear false witness, has a reference to a public court of justice, in which a poor innocent person is accused and oppressed by false evidence, through which he is punished in his person, property, and honor.

Now, this appears to have but little reference to us. But among the Jews this occurrence was exceedingly frequent and usual, notwithstanding the people were regulated by the best laws; and where such government still exists, there this sin prevails. The reason is this,– where a judge, mayor, prince, or other magistrate presides, it never fails, and it is according to the course of the world, that no one willingly desires to offend, but dissembles and speaks according to favors and interest, or friendship; for this reason a poor man must be defeated, and suffer injustice and punishment. And it is a common misfortune in the world, that pious persons scarcely ever sit in judgment; for it is above all things necessary for a judge to be a pious man– not only pious, but also wise and discreet, yes, shrewd and fearless; so it is also necessary that a witness should be fearless, yes, particularly a pious man. For he who should judge all matters equitably, and proceed properly with all decisions, will frequently offend friends, relations, neighbors, the rich and powerful, who can aid or injure him much. Therefore, he must be entirely blind, having his eyes and ears closed, and neither see nor hear any thing except the evidence brought before him, and decide according to that evidence.

First, this commandment accordingly tends to urge each one to assist his neighbor in sustaining his rights, not allowing them to be violated or infringed, but promoting and fearlessly defending them, whether it be judge or witness, no matter under what circumstances. And especially is there, in this place, a limit fixed for our honorable jurists, in accordance to which they should see that civil matters are transacted rightfully and judiciously, in order to permit that which is just to remain just– not perverting it by concealment or silence– uninfluenced by money, property, honors, or power. This is one part of this commandment, and its plainest meaning, in reference to all that occurs in a court of justice.

Second, it comprehends much more, if we have reference to ecclesiastical jurisdiction or authority, in which it is frequently the case that some one bears false witness against his neighbor. For wherever pious preachers and Christians are found, they are judged before the world as heretics and apostates; yes, they are denounced as seditious, abandoned wretches; and besides, the Word of God must be persecuted, blasphemed, falsified, perverted, and erroneously quoted and explained, in the most shameful and virulent manner. But we shall pass over this for the present, since it is natural for the blind world to condemn and to persecute the truth and the children of God, without even regarding it as sinful.

Third, with respect to that which refers to all of us,– all sins of the tongue, by which we can injure or offend our neighbor, are forbidden in this commandment. For, bearing false witness is nothing less than the action of the lips; whatever we do, then, to the injury of our neighbor, by an act of our lips, God prohibits; whether it be done by false teachers, with perverse doctrines and blasphemies, or by iniquitous judges and witnesses, with false decisions, or by others who are not in authority, with the falsehood and virulence of their tongues. And to these especially belongs this most detestable vice of secret detraction or slander, with which Satan has so deeply infected us; concerning which a great deal might be said. For it is a pernicious and universal vice, that every one prefers hearing evil rather than good about his neighbor. And though we ourselves are so wicked that we cannot suffer any one to circulate an evil report concerning us, we all, however, ardently desire the whole world to applaud us in the most commending terms, and yet we are unwilling to hear any commendation concerning others.

Wherefore, in order to avoid this vice, let us consider that it is not allowed to any one to judge and reprove his neighbor publicly, even if he sees him sinning, unless he has authority to judge and to punish. For there is a great difference between these two phrases: to judge sins, and to be conscious of sins. We may indeed be aware of them, but we have no right to judge them. We can, evidently, see and hear that our neighbor has sinned, but we have no right to report it to others. When we proceed to judge and condemn another, we commit a greater sin than he: if you know it, however, do nothing more than bury it in the secrecy of your own bosom, until you are commanded to judge and to punish by virtue of your office.

Those are secret calumniators or slanderers, who are not contented with a knowledge of an error, but assume to themselves a judicial authority, and if aware of the slightest misdemeanor of another, they rumor it in every corner– scoffing and sneering for the purpose of exciting the derision of others, like swine wallowing in the mire. This is nothing else but presumptuously anticipating God in his judgment and office, judging and condemning with the severest acrimony. For no judge can punish more severely, nor go further than to declare that this one is a thief, a murderer, or a traitor. For this reason, whoever presumes to assert these things about his neighbor, usurps a power even as extensive as that of emperor and the whole government. For even if you do not wield the sword, you, notwithstanding, employ your virulent tongue to the reproach and injury of your neighbor.

For this reason God wishes to restrain us from speaking any evil of a fellow creature, even if he be guilty and we are conscious of it; much more if we are uncertain, and have received our information merely from report. But if you ask: "Shall I say nothing about it, when I know it to be true?" Why do you then not refer it to lawful judges? But you will say: "I am unable to sustain it by indubitable testimony, and I might, perhaps, subject myself to the danger of incurring punishment for a false accusation." Well, beloved friend, if you dread the consequences, and do not trust to appear before authorized persons, and sustain the charge, say nothing about it; but if you know it to be true, know it for your own benefit, and not for that of another; for if you circulate it, even if it be true, you must still be regarded as a liar, because you are unable to make it appear true; and besides, you act like a wicked wretch, since no one has a right to speak injuriously of the honor and reputation of his fellow man, unless that honor and reputation have been already taken away from him by public authority.

Consequently every thing that cannot be established, as it should be, may be regarded as false witness. Wherefore, whatever is not manifest from sufficient testimony, no one should publish or relate as truth. And in a word, that which is secret should be left undivulged, or be reproved in private, as we shall hear. Wherever, therefore, a secret calumniator approaches you, and detracts from the character of another by slandering him, reprove him to his face, that he may blush. By this means many might be put to silence, who would otherwise bring an innocent person into contempt, from which he could scarecely extricate himself. For it is easy to take away the honor and reputation of a man, but it is difficult for him to regain them.

Thus you perceive that we are strictly forbidden to publish any thing evil concerning our neighbor; but civil magistrates, ministers, and parents may do so, that this commandment be understood as not permitting evil to go unpunished. For according to the fifth commandment, we should not personally injure any one; but the executioner, by virtue of his office, should show the guilty no favors, but inflict punishments on them; which he may do without sinning against the command of God, because God has instituted this office on account of transgressors. For God reserves to himself the right of inflicting punishment according to his own will, as he threatens in the first commandment. And though no one, as an individual, should judge or condemn any one, yet if those do not, who are authorized, they sin indeed, as well as those who usurp that authority. For necessity requires an evil deed to be proclaimed, and submitted to examination and testimony. And this is carried into effect by means similar to those which a physician employs when about effecting a cure, by making at times, in private, the necessary examination and inspection with reference to his patient. Thus magistrates, fathers and mothers, yes, even brothers and sisters, and other good friends, are under obligation to each other, to reprove vice when it is necessary and beneficial to do so.

But the proper method of restraining vice, would be to observe the order prescribed in the Gospel, Matt. 18, 15, where Christ says: "If thy brother shall trespass against thee, go tell him his fault between thee and him alone." Here you have a precious and a noble doctrine, worthy of diligent observance, cautiously directing your influence against this detestable abuse. Direct your conduct, then, according to it, in order that you may not so unreservedly detract from the character of your fellow man, and calumniate him; but privately admonish him to reform. And pursue a similar course when any one whispers in your ear the errors of which this or that individual is guilty; advise him to go and reprove these offences, if they have fallen under his observation, and if not, to remain silent.

This you may learn from the administration of daily family government. For this is the method pursued by the father of a family,– seeing a servant neglecting the performance of his duty, he reproves that servant. But were he so imprudent as to leave his servant at home, and to go forth upon the streets for the purpose of uttering complaints to his neighbors against him, he undoubtedly would have to hear this declaration: "Thou fool, what does it concern us? Why do you not reprove him yourself?" If he were to observe this advice, he would act in a very brotherly manner, so that the evil might be amended, and his servant sustain his honor and reputation; as Christ himself also says: "If he shall hear thee, thou hast gained thy brother," Matt. 18, 15. Here you might achieve a great and memorable deed. Or do you consider it a small thing to gain a brother? Let all the monks and holy orders come forward with all their works combined, and we shall see whether they are able to claim the honor of having gained a brother.

Christ further teaches: "If he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established," verse 16. Consequently, we should confer with the individual himself, whom it concerns, and not backbite him; but if this course avail nothing, then present it publicly to the proper tribunal, whether civil or ecclesiastical. For in this case you are not alone, but in connection with those witnesses, by whom you are able to convict the accused, and upon whose testimony the judge can rely, decide, and inflict punishment. In this way we are able to attain the object in a regular and proper manner, restraining the evil or amending it. Otherwise, if you defame another by detraction, stirring up his misdeeds, no bad habits will be amended; and afterwards, when you must appear and testify, you will deny that it was said by you. It would therefore be serving these detractors justly, to wound the intemperance of their tongues severely, so that the desires of others for slander might be checked by it. For if those things were circulated by you, for the improvement of your fellow man, acting through the love of truth, you would not skulk around privately, avoiding the day and the light.

All these things are said with respect to secret sins. But when the sin is so distinctly evident that it is known by the judge and every one else, you may, without committing sin in any respect, avoid and discard the perpetrator as one who has exposed himself to shame; and you may also bear witness against him openly. For there can be no scandal, false evidence, nor injustice, in speaking that which is clearly evident. Even as at present, we censure the doctrine of the Pope, which appears publicly in print, and which is proclaimed throughout the world. For if the sin is public, public reproof should also follow, so that each one may know how to guard himself against it.

Thus we now have the substance and general meaning of this commandment,– that no one should injure his fellow man by the detractive malignity of his tongue, whether friend or foe, nor speak evil of him, whether it be true or untrue, if it be not done by commandment, or for his benefit and edification; but he should employ his tongue profitably, and speak the best of every one, covering over the sins and imperfections of his neighbor, excusing, and protecting him in every honorable way. To this, however, we should be incited, chiefly by the motive which Christ indicates in the Gospel, and in which he would have comprised all the commandments relating to neighbors: "All things whatsoever ye would that men should do to you, do ye even so to them," Matt. 7, 12.

We are also taught these things by nature itself, in our own bodies, as St. Paul, 1 Cor. 12, 22, 23, says: "Nay, 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 honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness." The face, the eyes, the nose, and mouth, no one conceals, for they have no need of it, being in themselves the most honorable members which we have; but the most uncomely, of which we are ashamed if they should be exposed, we conceal with the greatest care; which our hands and our eyes, together with our whole body, are occupied in covering and veiling. So we should also act among each other, palliating whatever is dishonorable and defective in our neighbor, making every effort within our power to conduce to his honor, improving and promoting it. And, again, we should restrain whatever might result in his dishonor. And particularly is it an amiable and a noble virtue in him who is able to put the best construction upon all (excepting that which is evidently wicked) that he hears said about his neighbor, or to defend it in the most efficient manner, against the virulent tongues, which busy themselves whenever they can search out or discover any thing, in censuring their fellow man, and in the most malignant manner, proclaiming and perverting it; as it happens at the present time, especially with the precious Word of God and his ministers.

Therefore, in this commandment very many good works are comprehended, which are in the highest degree pleasing in the sight of God, and bring with themselves superabundant blessings and favors, if the blind world and the false saints would only perceive them. For there is noting in, nor belonging to the entire man, which, in a greater degree and to a wider extent, can both accomplish good and effect evil, in spiritual as well as in civil matters, than the tongue, although it is the smallest and the feeblest member.

2006-11-10T07:18:00.000-08:00

THE SEVENTH COMMANDMENT.

Thou shalt not steal.

After your own person and your consort, your temporal property is most valuable to you. God desires to have this protected also; and he has commanded that no one should encroach on, or diminish the possessions of his neighbor. For, to steal signifies nothing else than to obtain the property of another through unjust means; in which view are briefly comprehended frauds against your neighbor, of every species, in all kinds of traffic. Now this is a common vice and very extensive, but so little noticed and regarded that it exceeds all limits, insomuch that if all should be executed who are thieves and yet do not wish to bear this name, the world would soon be desolate, and wanting both in executioners and in gallows. For we must, as already said, regard as stealing, not only an extraction from the coffer and the purse secretly, but also taking advantage in the market place, in all mercantile establishments, taverns, houses of refreshment, work-shops, and in short, wherever we execute the ordinary transactions of commerce, receive or give money for merchandise or labor.

As– for the purpose of illustrating the matter in a somewhat simple and plain manner, for the benefit of the common people, in order that we may see how pious we are– when a man-servant or a maid-servant is not faithful in the performance of duty, and causes injury or permits it to be perpetrated which could easily have been prevented; or when, in some other respect, there is an indifference or carelessness, on account of negligence, indolence, and malice, causing the master or mistress trouble and provocation, or any thing of this kind which can happen through a wicked disposition; for I do not speak of the injuries which are done unintentionally or through oversight. In this manner I say, you can annually defraud your master or mistress out of a guilder, yes, thirty or forty, or even more, for which, if some one else had secretly taken or withdrawn them, he must have been suspended by the rope; but here you can venture to act in a presumptuous manner, and no one dares to call you a thief.

In a similar manner I also speak in reference to the mechanic, to workmen, and hirelings, who all exercise their presumption, not knowing how they shall defraud their employers enough, and in addition they are indolent and unfaithful in their labor. All these surpass by far, secret thieves, against whom we can guard by means of locks and bolts, or if they are apprehended, we can so confine them that they will not repeat the same offence. But against the former no one is able to guard, nor dares to look upon them with disrespect, or to charge them with theft. Consequently, we would much rather sustain loss immediately from our purse. For here are my neighbors, my good friends, and my own domestics, to whom I look for favors; and these first of all deceive me.

This also in the market and in common places of traffic, this kind of dishonesty is exceedingly frequent, where one deceives and cheats another openly with false measures, unjust weights, and adulterated coin, and defrauds by crafty cunning and strange imposture, or by deceptive artifices. And again, when one overcharges and oppresses another wilfully, thus overreaching and perplexing him. And who can relate or think of all? In short, this is the most common art, and it produces the most numerous class of criminals on earth. And now if some one should seriously contemplate the world through all professions, he would see nothing but an extensive banditti of notorious thieves. Wherefore, these men are in reality usurpers, highway robbers, and prowling thieves– not robbers of chests or secret thieves, who seize the property of another by force; but those who preside in office and are called illustrious noblemen, and honorable and pious citizens, exercising injustice and robbery under pretext of honesty.

Yes, here we might be silent in reference to inferior, individual thieves, if we were to assail the great, the powerful, and notorious chief robbers, with whom lords and princes enter into confederacy; those who daily pillage not a town or two, but all Germany. Yes, where would remain the head and supreme protectress of all thieves– the holy See of Rome, with all her adherents, who has dishonestly usurped the treasures of the whole world, and holds them in possession to this day? In short, the usual course of procedure in the world is this, – whoever can openly steal and rob, passes freely and securely, unpunished by any one, and wishes to be honored besides; while the little clandestine thieves, who have once committed theft, must bear the shame and punishment, so that those others may appear pious and honorable; yet they should know that they are the greater thieves in the sight of God, who will inflict upon them such punishment as they deserve.

Inasmuch, then, as this commandment is so comprehensive, as we have now shown, it is necessary to exhibit and illustrate it to the multitude, so that they may not act so inconsiderately and securely, but that the wrath of God may be presented and exhibited to their view. For, these things we must preach not to Christians, but mostly to knaves and rogues, to whom the judge, the prison-keeper, or the executioner should more justly preach. Therefore, each one should know that he is under obligation, at the hazard of incurring the divine displeasure, not only not to injure his neighbor, or to take the advantage of him, either in commerce, or in any contract, or to conduct himself in any degree perfidiously towards him, but also to protect his property faithfully, and to promote his interest, especially if he receives competent remuneration and sustenance for it.

Now, whoever maliciously contemns these things, may persist in his course, and escape the executioner, but he shall not evade the wrath and punishment of God; and although he may exercise his pride and arrogance for a considerable length of time, yet he shall be a fugitive and a beggar, and suffer, besides, all manner of distress and misfortune. And still you persist in this unjust course, when at the same time it is your duty to protect the property of your master or mistress, for which service you receive your daily support,– receiving your wages unjustly, and desiring, besides, to be honored as a nobleman. Of this character there are many, who exhibit impertinent pride towards their masters and mistresses, unwilling to serve them through love and obedience, in defending them against injuries. But observe what you gain by this conduct: when you shall have received your wages, and are sitting at your ease, God will send all misfortunes upon you, and you shall discover and experience again, that where you have obtained one farthing by fraud, you will have to repay thirty fold.

We meet with workmen and laborers of similar character, whose intolerable arrogance we must now hear and bear, as if they were noblemen, occupying the possessions of other persons, and every one must give them as much as they desire. Well, only let them pillage as long as they can, God will not be unmindful of his commandment; he will also reward them as they have deserved; and he will not suffer them to flourish, but to degenerate, and they shall never meet with success or prosperity. Indeed, if there were a proper government established in the country, this licentiousness could soon be checked and resisted, as in former times it was among the Romans, where persons of this character were immediately apprehended, in consequence of which others were necessarily deterred.

And a similar fate shall all others meet, who constitute nothing but a place of oppression and robbery out of the open and public market, in which the poor are defrauded daily, and new oppressions and extravagances practised– each one availing himself of the market according to his own arbitrary will, arrogantly and insolently boasting, as if he had legal authority to dispose of his possessions at prices as extravagant as he desires, and as if no one had a right to make complaint against him. With these we shall bear indeed, and let them exercise their oppressions, frauds, and covetousness; but we have confidence in God, that he will, however, when they have extorted and oppressed for a considerable length of time, pronounce a curse on them; so that their grain shall spoil in the garner, their vintage shall fail, and their cattle shall be destroyed in the stall. Yes, if you cheat or defraud any one out of a guilder, your whole treasure shall depreciate and be consumed, so that you shall never be able to enjoy it with peace.

We perceive, indeed, from daily experience, that nothing which is acquired either by fraud or theft, prospers. How many are there who make every effort, both day and night, to accumulate wealth, and still do not become a farthing richer? And even if they accumulate an abundance, they must still endure so many calamities and misfortunes, that they cannot enjoy it with peace, or transmit it to their children. But inasmuch as no one is solicitous about these things, proceeding as if they do not concern him, God must visit us otherwise, and teach us morals, by levying upon us one exaction upon another, or by sending us a swarm of soldiers for guests, who instantly pillage our coffers and purses– not ceasing while we possess a farthing; and besides this, burn and destroy our houses and residence, violate and murder our wives and children.

And in short, even if you steal much, rest assured that twice as much will be stolen from you; and whoever robs or obtains any thing by violent and unjust means, must suffer from another who will treat him in a similar manner. For God well knows how to employ one thief to punish another, since one robs and defrauds another; where could we otherwise procure ropes and gallows sufficient to punish the thieves?

Whoever, then, will permit himself to be advised, should know that it is the commandment of God, and that it is not to be regarded as a jest. For even if you contemn us, defraud, steal, and rob, we shall, however, endeavor to bear it, and to endure and suffer your arrogance, and to commiserate and forgive it, according to the Lord's Prayer; for we know that the pious shall have sufficient, and that you do yourself greater injury than any one else. But here, when the beloved poor call upon you for assistance, who are now so numerous, and who are compelled to support themselves by their daily penny, beware that you do not act as if every body were dependent on your mercies; practising extortion and oppression upon them, and sending those away arrogantly and inhumanly, to whom you should be kind; they depart miserable and sorrowful, having no one to whom they can complain; their cries and entreaties shall ascend to heaven: here I admonish you again, be on your guard, as if it were against Satan. For these sighs and entreaties will not be jests, but they will have an energy, an influence which is more weighty than you and all the world can bear. For it will touch Him who accepts poor, distressed hearts, and who will not leave this unrevenged. And if you contemn these, and act arrogantly, observe whose displeasure you have heaped upon yourself; and if you are prosperous and successful, then you may denounce God and myself as liars before all the world.

We have now sufficiently admonished, warned, and advised. Any one who will neither regard nor believe these things, we shall permit to proceed until he is taught by experience. It is necessary, however, to impress these things on the minds of the young, so that they may be on their guard not to imitate the hardened and untractable multitude, but have in their view the commandment of God, in order that his wrath and punishment may not come upon them also. It pertains unto us to admonish and reprove through the Word of God; but it belongs to princes and magistrates to restrain such manifest injustice; who should have their eyes and their minds engaged in instituting and preserving regulations for all kinds of traffic and commerce, so that the poor be not burdened and oppressed, and they themselves be not loaded with the sins of others.

Let it suffice, then, as a definition of stealing, that the term be not confined to limits so contracted, but applied to all our dealings with our fellow man. And for the purpose of comprehending in a few words, as we have done in the preceding commandments, the meaning of this one, it is necessary to show that it forbids us, in the first place, to do our neighbor any injury and injustice, (no matter how many ways can be contrived to diminish his goods and chattels, or to retard or obstruct his interests,) or to allow or tolerate these things; but it enjoins on us to guard and protect him against injuries; and secondly, it commands us to improve and enhance his possessions, and where necessity requires it, to impart and extend our assistance, both to friends and foes.

Whoever, then, seeks and desires to do good works, finds abundant occasions to perform such as are acceptable and pleasing in the sight of God; and, moreover, he will be remunerated and overwhelmed with the richest blessings; so that whatever we do for the benefit and protection of our neighbor, shall be abundantly compensated, as king Solomon also teaches, Prov. 19, 17: "He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again." Here you have a bountiful Lord, who has indeed sufficient for you, and will not permit you to be in want, or to suffer; and thus you can enjoy, with cheerful conscience, infinitely more than you can accumulate by perfidy and injustice. Now, whoever does not desire these blessings, will find wrath and misfortune enough.

2006-11-10T01:53:00.000-08:00

THE SIXTH COMMANDMENT.

Thou shalt not commit adultery.

The following commandments are now easy to be understood in themselves from the interpretationof the preceding; for they all tend to the protection of our neighbor against every kind of injury. They are, indeed, arranged in a judicious order. First, they secure his own person; second, they respect the person nearest himself, ro the nearest good next to his body, namely, his consort, who is one flesh and blood with him; so that no one can do him greater injury in any thing. It is for this reason explicitly said here, that we should bring no disgrace on his wife. And it speaks particularly concerning adultery; because, among the Jewish people every one was commanded to enter into the matrimonial state. Therefore youths were married at a very early age; consequently a state of virginity was of no moment among them; nor was a life of fornication or obscenity tolerated; hence adultery was the most general species of unchastity among them.

But inasmuch as there exists among us a shameful mixture of all kinds of vices, and lewdness of the basest order, this commandment is likewise directed against every species of unchastity, no matter how it may be called; and it forbids not only the outward act, but also every cause, inducement, and means, leading to it; so that our hearts, our lips, and our whole bodies may be chaste, giving no occasion, assistance, or advice tending to immorality. And not only so, but it also requires us to guard, protect, and rescue our neighbor where there is danger or necessity; and, moreover, to assist and advise him, so that he may sustain his honor. For, if you tolerate this, when you are able to prevent it, or if you connive at it, as if it did not concern you, you are guilty, as well as the perpetrator himself. This commandment, then, briefly requires each of us to live chaste himself, and also to assist his neighbor in doing so. For God wishes the consort of every one to be secured and protected, by this commandment, against insult and outrage.

But inasmuch as this commandment has so express a reference to a state of matrimony, and since we have occasion to speak of it, you should in the first place observe how highly God honors and requires this estate, in confirming and protecting it by his command. He has confirmed it above in the fourth commandment: "Thou shalt honor thy father and thy mother." But here, as we have said, he has secured it. He therefore desires us also to honor it, and to observe and use it as a holy, blessed state, since he has instituted it superior to all others; and for this reason he created male and female differently, as it is evident, not for lustful or licentious purposes, but in order that they might live together in a state of matrimony, and be fruitful, nourishing their families, and rearing them up to the honor of God.

For this reason God has also most abundantly blessed it above all other states; and besides, he has crowned it with all things in the world, and committed all things to it, in order that this state might be richly and amply provided for. Consequently, the state of matrimony is no jest or device; but it is a sacred and a divine reality; for, to operate against vice and Satan, it is of the utmost importance to God, that persons be reared up to serve the public, to promote the knowledge of God, a happy life, and all virtues.

Wherefore, I have always taught that no one should contemn this state, nor hold it as dishonorable, as the blind world and our false ecclesiastics do; but it should be viewed according to the Word of God, with which it is adorned and sanctified, so that it is not only set on an equality with other states, but that it is more exalted and excellent than all others, whether they be imperial, sovereign, episcopal, or whatever they may be. For both spiritual and secular estates must humble themselves, and all be found in this condition, as we shall hereafter hear. It is, therefore, not a particular, but a universal and an exalted state, which prevails and extends through all Christendom; yes, through the whole world.

In the second place, it is also necessary for you to know that this is not only an honorable state, but that it is also necessary and earnestly commanded of God, and that in general, in all conditions or occupations of life, male and female who are fitted for the enjoyment of matrimony, should be found living in these social ties; some few however excepted, whom God has peculiarly excluded, because they are not adapted to it, or whom he has exempted through extraordinary gifts, so that they are enabled to observe chastity without marriage. For where nature predominates, as implanted by the Creator, it is impossible to remain chaste without matrimony; for flesh and blood remain flesh and blood, and the natural inclinations and attractions maintain an unfettered, an unconstrained influence, as every one sees and feels. Wherefore, in order that it might be the more easy to avoid, in some measure, unchastity, God has instituted marriage, so that each one might have his allotted wife, and live with her satisfied; although the grace of God is still necessary, that the heart may also be chaste.

From this you perceive how our Papistical rabble– priests, monks, and nuns, who contemn and prohibit marriage, strive against the order and command of God, avow perpetual chastity, presume to observe it, and besides, deceive the illiterate with false words and appearances. For no persons have less love and desire for chastity, than those who, on account of their pretended holiness, avoid matrimony, and either publicly and impudently indulge in fornication, or privately exercise a worse practice, which decency forbids us to name; as alas! has been too much experienced. And, to be brief, even if they abstain from this deed, yet their hearts are full of unchaste thoughts and evil desires, so that there are incessant ragings of passion and internal sufferings, which may be avoided in married life. Therefore, by this commandment every illegitimate vow of chastity is condemned, and leave given, yes, it is even commanded to all poor captivated consciences, deceived through their monastic vows, to forsake their unchaste conditions, and to enter into a state of matrimony; for even admitting that monastic life might be godly, it still does not lie in their power to observe continence; and if they do continue in this observance, they must sin to a greater extent against this commandment.

These things I have said in order that young persons might be persuaded to obey their desires for matrimony, and that they may know that it is a happy state, and acceptable in the sight of God. For by this means we might be able, in the course of time, to restore it to its due honor, that this polluted, obscene, and inordinate course of conduct, might be diminished, which now prevails every where in the world in a manner so offensive to chastity, with fornication and other shameful vices which have resulted from a contempt of married life. For this reason parents and magistrates are also under obligation to see to the young, that they be reared in decency and honesty; and when they are grown, that they be seasonably joined in honorable matrimony; for this purpose God will grant his blessings and his favors, so that peace and joy must result from it.

From all this, let it be said then, in conclusion, that this commandment requires each one not only to live chastely in thoughts, words, and actions, in his condition, that is, especially in his matrimonial estate, but also to love and esteem the consort hat God has given him. For if conjugal chastity is to be observed, husband and wife must above all things live together in love and harmony, so that one confide in the other from the heart, and with entire reliance. For this is one of the most important points which create love and desire for chastity, and from which, where it exists, chastity will follow spontaneously. For this reason Paul also so diligently admonished married persons to love and honor each other, Eph. 5, 22; Col. 3, 18, 19. Here, then, you have very precious works, yes, numerous and excellent good works, which you may cheerfully perform in opposition to all ecclesiastic orders established without the word and command of God.

2006-11-10T01:08:00.000-08:00

THE FIFTH COMMANDMENT.

Thou shalt not kill.

We have now treated both of spiritual and civil government, that is, divine and parental authority and obedience. We accordingly take leave of our own residence, and proceed to our neighbors, for the purpose of learning how we should live among each other,– each individually towards his neighbor. Wherefore, God and the magistracy are not comprehended in this commandment; nor does it divest them of their authority which they have for inflicting capital punishment. For God has committed his right in punishing criminals, to magistrates in the room of parents, who in former times (as we read in Genesis) were under obligation to bring their children to judgment, and to sentence them to death. For this reason, that which is forbidden here, is forbidden particularly to private persons, and not to the magistracy.

Now this commandment is easy to be understood, and it is frequently inculcated, since we annually hear it in the Gospel, Matt. 5, 21, where Christ himself explains it, and comprises it in a summary, namely, that we should not commit murder, either with our hands, or by the devices of our hearts, or by our lips, or by our testimony or treachery, or assitance and counsel. Every one is, therefore, here forbidden to be angry, excepting, as remarked, those who occupy God's place on earth, that is, parents and magistrates. For it behooves God and persons who are God's representatives, to be indignant, to rebuke and to punish, even on account of those who transgress this and other commandments.

The reason and necessity, however, for this commandment are, that God truly knows how wicked the world is, and the numerous misfortunes attending this life, on account of which he has instituted this commandment and others, to protect the pious against the ungodly. Now, as there are various oppositions against every commandment, so there are here; because we must live among many persons who injure us, and give us occasion to be at enmity with them: as when your neighbor sees that you have better residence and lands, more blessings and prosperity from God than he has, he becomes offended, envies you, and speaks nothing good of you.

Thus, through instigation of the devil, you get many enemies who accord you no blessings, either temporal or spiritual. Therefore, when we see these men, our hearts become inflamed with anger, and begin to burn with a desire of revenge. Thence arise contentions and conflicts, from which calamity and murder finally result. Here God, like a kind and indulgent father, interposes as arbitrator, and desires those contentions to be allayed, so that no misfortune may result, nor one person injure another. And, in a word, by this commandment he wishes each one to be protected, defended, and guarded against the violence and injuries of every one, and that it should be placed as a rampart, a fortress, and a safeguard for our neighbors, in order that they may not be molested, or receive any personal injury.

The import of this commandment is, that no one should injure his neighbor on account of any malicious act whatever, even if he richly deserves punishment. For where murder is forbidden, there every cause is also forbidden from which murder might arise; for many a one, if he does not commit murder, utters imprecations and harbors malicious designs, which, if executed, would soon destroy our lives. Inasmuch, then, as this principle is implanted in all of us by nature, and since it is the universal custom that one will not suffer any injury from another, God intends to eradicate the root and the cause through which our hearts become embittered against our neighbor; and he intends to accustom us to have this commandment continually before our eyes, viewing ourselves in it as in a mirror, beholding the will of God, and submitting unto him with sincere confidence and adoration of his name, the injustice which we suffer, and thus permitting those to indulge their fury and rage, to do whatever they can; so that we may learn to assuage our wrath, and to keep an enduring, patient heart, especially towards those who give us occasion to be angry, that is, towards our enemies.

Therefore, the whole sum and substance of these words, not to kill, should be expounded to the inexperienced in the most explicit manner:– In the first place, that no one should commit an injury, first, with his hands or by his deeds; second, he should not use his tongue for the purpose of doing injuries. Moreover, he should not employ or justify any kind of means or ways by which another might be injured. And, finally, his heart should not be at enmity with any one, or imprecate evil upon him, through anger and hatred. So that both body and soul should be innocent with respect to every one, but especially in respect to him who wishes or causes us evil; for, to do evil to him who wishes us well and does us favors, is not human but diabolical.

In the second place, not only he who perpetrates evil, violates this commandment; but he who is able to favor, assist, restrain, control, and protect his neighbor, so as to prevent him from being molested or from receiving injuries in his body, and does not do it, also violates this commandment. For if you permit a naked person to depart when you are able to clothe him, you have suffered him to perish with cold; if you see some one suffering with hunger, and you do not administer to him, you let him starve; so, if you see an innocent man sentenced to death, or in similar distress, and do not rescue him, if you know of ways and means for this purpose, you have put him to death; and it will not benefit you if you do allege that you did not give your consent, advice, or assistance, to this act; for you have withheld from him that love, and deprived him of that kindness, by which his life might have been saved.

For this reason God also justly calls all those murderers, who do not advise and assist in the exigencies and dangers of body and life; and he will pass a most terrible sentence upon them on the day of judgment, as Christ himself, Matt. 25, 42, 43, announces, saying: "I was a hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not." That is, you would have permitted me and my followers to perish with hunger, thirst, and cold; to be torn by wild beasts; to linger in prison, and to be destroyed by want. What else is this but reprimanding you as murderers and blood-hounds? For, even if you have not perpetrated this in deed, you have, however, so far as it pertains to yourself, permitted your neighbor to remain and perish in misfortune.

This is as much as if I were to see some one laboring to extricate himself from deep water, or some one who had fallen into fire; and if I could extend my hand to rescue either of them from danger, and still would not, should I not appear before the world a murderer and a wicked wretch? Therefore, the whole design of God is, that we should not permit injury to befall any person, but that we should manifest all kindness and love to him; and this has, as already said, especial reference to our enemies; for to do good to our friends, is but a heathen virtue, as Christ, Matt. 5, 46, says.

But here we have the Word of God again, by which he wishes to incite and urge us to true, to noble, and excellent works: as meekness, patience, and in short, love and kindness towards our enemies. And he would remind us continually to remember the first commandment, from which we learn that he is our God, that he desires to assist, defend, and protect us, and to subdue our inclination for revenge.

These things should be urged and impressed upon the minds of the multitude; then we would all find abundant occasion to do good works. But this would not be preaching for the monks; it would more probably retrench their religious orders, and bring in a remarkable depression of Carthusian sanctity; it would perhaps be called even a prohibition of good works, and a destruction of monasteries. For by this means the condition of common Christians would avail equally as much as these orders, yes, much more; and all persons could see how they impose upon, and deceive the world with their false, hypocritical affectation of holiness, since they scatter to the winds this and other commandments, and regard them as unnecessary; as if they were not commandments, but counsels; and, moreover, since they have impudently boasted and proclaimed their fictitious orders and works as the most perfect course of life, so that they might lead an easy life, without opposition and endurance. For this reason they have also entered into monasteries, in order that they might not be molested by any one, or have necessity to do a favor for any one. But know, then, that those are the right, the holy, and divine works, in which God and the angels rejoice; and in contrast with which, all human sanctity is filth and pollution, which deserves nothing but wrath and condemnation.

2006-11-09T20:52:00.000-08:00

Table of Contents

The Small Catechism

SC: Title Page

SC: Preface of Dr. Martin Luther

SC: The Ten Commandments

SC: The Creed

SC: The Lord's Prayer

SC: Baptism

SC: Confession of Sin

SC: Brief Form of Confession

SC: Lord's Supper

SC: Prayers

SC: A Table of Duties

THE LARGER CATECHISM - UNDER CONSTRUCTION

LC: Title Page

LC: A Preface

LC: Short Preface

LC: I: 1st Commandment

LC: I: 2nd Commandment

LC: I: 3rd Commandment

LC: I: 4th Commandment

LC: I: 5th Commandment - coming soon

LC: I: 6th Commandment - coming soon

LC: I: 7th Commandment - coming soon

LC: I: 8th Commandment - coming soon

LC: I: 9th & 10th Commandments - coming soon

LC: II: Creed - coming soon

LC: III: Lord's Prayer - coming soon

LC: IV: Baptism - coming soon

LC: V: Lord's Supper - coming soon

LC: Brief Exhortation to Confession - coming soon

2006-11-09T18:24:00.000-08:00

THE FOURTH COMMANDMENT.

We have hitherto treated of the first three commandments, which have express reference to God. First, that we should trust in him with our whole heart, fear and love him in all our life. Second, that we should not misuse his holy name in lying, or in evil deeds, but use it to the praise of God, and to the benefit and salvation of our neighbors and ourselves. Third, that we should hear and make a diligent use of the Word of God, on festival or holidays, in order that all the deeds of our life may harmonize with it. And now the other seven follow, which relate to our conduct towards our fellow men, and among which the first and greatest is:

Thou shalt honor thy father and thy mother.

Upon this paternal and maternal state, God has particularly conferred praise above all other states which are subordinate to him, by commanding us not merely to love, but to honor our parents. For in reference to brothers, sisters, and neighbors in general, he commands nothing higher than to love them, so that he separates and distinguishes father and mother from all other persons on earth, and places them next to himself. For, to honor is much more exalted than to love, as it embraces not only love, but submission, humility, and reverence, which are due to the dignity of the person. Nor does he simply require us to address them in a friendly tone and with reverence, but above all to conduct and demean ourselves, both in our hearts and in our deportment, so as to hold them in high estimation, and regard them as next to God. For that which we should honor from our hearts, we should indeed esteem pre-eminently.

It is necessary, then, that young persons be impressed with the idea that they should regard their parents in God's stead, and consider that even if they be poor, weak, full of faults, and peevish, they are nevertheless a father and a mother given of God. They are not deprived of this honor on account of their deportment or defects; for this reason the personal appearance of the parents, however deformed, is not to be considered, but the will of God who thus created and ordered it. Otherwise we are, in truth, all alike in the sight of God, but amongst us things cannot exist without this inequality and distinction. For this reason, it is also commanded of God that you observe obedience to me as your father, and that I have the superiority.

Learn, then, in the first place, what that honor towards parents is which is required in this commandment; namely, that we should esteem them sincerely and worthily, as the highest treasure on earth: should demean ourselves towards them submissively in our expressions; and not treat them maliciously, or look upon them with contempt or disdain, but yield to them in their claims, and keep silence even if they act imprudently. Finally, we should manifest this honor in our conduct; that is, to serve, assist, and maintain them, by our labor and possessions, when they are old, sick, feeble, or in need; and all this not only willingly, but with humility and reverence, as if it were done in the presence of God. For whoever knows how he should esteem them in his heart, will not let them suffer from hunger and want, but will regard them as equal and superior to himself, and impart to them whatever his ability and possessions will permit.

In the second place, observe and mark how great, how good, and holy a work is here proposed for children, which alas! is entirely neglected, and no one perceives that God has commanded it, or that it is a holy, divine declaration and doctrine. For if it had been held in this light, each one could have perceived from it, that those must be holy people, who live according to these words; consequently no one would have dared to establish any course of monastic life, or any ecclesiastical orders, had each child adhered to this commandment, and if he could have directed his conscience towards God and said: "If I am to perform good and holy works, I know of none indeed that are better than to render all honor and obedience to my parents, since God has ordered it himself; for what God commands must be far more noble than all that we can devise of ourselves; and since there can be found no higher or better master than God, there can undoubtedly be no better doctrine than that which he gives. Now, he teaches abundantly what men should do, if they wish to perform really good works; and in asmuch as he commands these works to be done, he implies that they are well-pleasing to him. If then, it is God who commands this, and if he knows nothing better to propose, I shall be unable to amend it."

Thus, we would have had pious children, properly instructed, and well reared, who would have remained in the service of their parents, so that they might have seen great pleasure and enjoyment in them. But no one has obliged the command of God to be honored thus, but has suffered it to lie forgotten, or to be violated, so that a child is incapable of reflection, and while it gapes with silly astonishment after that which we have devised, not once does it consult God on the subject.

Let us, therefore, for God's sake, once teach young persons to banish from before their eyes all other things, and fix their attention first upon this commandment, and if they wish to serve God with really good works, to perform that which is desirable to their parents, or to those to whom they are subject instead of their parents. For the child, conscious of this and observing it, has the great consolation within his heart, which enables him to say with freedom and honor (in defiance of, and in opposition to all who are engaged in their own self-chosen works): "Behold! this work is well-pleasing to my God in heaven; of this I am certain." Let others come forward and boast of their great, their numerous, their tedious, and laborious works, and then let us see whether they can produce a single work, more noble and important than the obedience due to father and mother, which God has commanded and which he places next to the obedience due to himself; and although, where his word and will, maintain their proper ascendency and obedience, nothing can be superior to the will and word of parents, yet this will and word must remain in due subserviency to him, and must not conflict with the preceding commandments.

You should, therefore, rejoice in your heart, and thank God, because he has chosen you, and rendered you worthy to perform a work so precious and acceptable in his sight. And you should esteem it great and valuable, even if it is looked upon by others as the most insignificant and despicable, not on account of our worthiness, but because it is comprehended and embraced in the treasure and sanctuary, namely, God's word and command. O how dear a treasure it would be to all Carthusians, monks, and nuns, if they could produce in all their religious austerities one single work before God, which was done according to his command! and could say with joyful hearts in his presence, "We are now certain that this work is well-pleasing to thee!" How shall they, these poor, wretched persons, appear, when they shall stand before God and all the world, blushing with shame in the presence of a child that has lived in obedience to this commandment, and when they must acknowledge that with the purposes and performances of their whole life, they have not been worthy to serve it with a drink of water? This justly happens to them on account of their diabolical perversion, since they trample God's command under foot, in torturing themselves to no purpose, with their own self-devised works, reaping derision and shame as their reward.

Should not the heart leap and melt with joy, when it goes to work and performs that which is commanded, so that it can say, "Behold, this is more noble than all Carthusian sanctity, even if they torture themselves to death by fasting and praying on their knees without intermission?" For in reference to the former, we have an indubitable declaration and testimony that he has commanded it; but in reference to the latter, he has not enjoined a single word. But this is the misfortune and lamentable blindness of the world, that no one believes it. Thus the devil has fascinated us with false holiness and a pretence of our own works.

It is therefore my ardent desire, (I repeat it again,) that we might open our eyes and our ears, and take these things to heart, in order that we may not at some time be led away again from the pure Word of God, by the delusive arts of the devil. Thus we might look for a happy period in which parents could enjoy the more peace, love, friendship, and harmony in their families, and children could gain the whole affection of their parents. Again, if they are pertinacious, and will not do that which they should, unless they are chastised, they provoke both their God and their parents, and by this means deprive themselves of this treasure and peace of conscience, and bring upon themselves nothing but misfortunes. And it is on this account, that we find the unfortunate state of affairs now existing in the world, of which every one complains, that both young and old are extremely dissolute and ungovernable, destitute of fear and honor, carrying nothing into effect unless forced by chastisement, and in a clandestine manner taking from each other, and perpetrating whatever they can. On account of which God also punishes them, so that they fall into all manner of calamity and distress. And we also see, that parents themselves are generally uninformed; one simpleton instructs another; and as the parents have lived, so the children live after them.

And this should, I say, be the first and the greatest consideration urging us to an observance of this commandment, on account of which, if we were destitute of parents, we should desire God to propose for us wood and stone which we might call father and mother. How much more, since he has given us living parents, should we delight in being able to render honor and obedience to them, since we know that it is so well-pleasing to the Supreme Ruler of the universe and to all angels, and that it is so unpleasant to all devils, –the noblest work which can be performed after the high service of God comprised in the foregoing commandments! the giving of alms and all other acts of benevolence, are still unequal to it. For God has placed this state in the first order, yes, he has instituted it in his own stead on earth. This will and pleasure of God should be a sufficient cause and inducement for us to do with willingness and delight whatever we are able.

We are indeed, under still further obligation in the sight of the world, to be thankful for the favors and all the benefits which we have received from our parents. But here the devil again so exerts his influence in the world, that children forget their parents, as all of us forget God, and no one considers how God nourishes, defends, and protects us, and how many blessings he confers upon our bodies and souls; especially if an unhappy period approaches, we become angry, and murmur with impatience, and all the blessings which we have received during our whole lives, sink into oblivion. Even so do we also act towards parents; and there is no child that can perceive and consider these things, unless it receives grace from the Holy Spirit. This wicked disposition and ingratitude of the world, God plainly perceives; for this reason he impels and admonishes us with commandments, in order that each one may reflect what his parents have done for him, learning from this that he derived his body and life from them, that he is nourished and reared up by their care, without which there have been hundreds of times in which he might have perished in his destitution. Therefore, it is rightfully and properly said by aged and wise persons: Deo, parentibus et magistris non potest satis gratiæ rependi; that is, it is impossible for us ever to compensate sufficiently God, parents, and teachers. Whoever observes and considers this, will indeed render all honor to his parents without compulsion, and act towards them in the most affectionate manner, as those through whom God has given him all blessings.

Besides all these things, this should also be considered a great motive urging us the more to an observance of this commandment, namely, that God has annexed to it a temporal promise, saying: "So that thou mayest live long in the land where thou dwellest." Observe then the earnestness of God in reference to this commandment, since he indicates not only that it is acceptable with him, and that he has pleasure and delight in it, but also that it shall be well with us, and we shall prosper abundantly, reaping the enjoyments of life with all blessings. Therefore, St. Paul, Eph. 6, 2, 3, also has reference to it, and highly commends it, where he says: "This is the first commandment with promise, that it may be well with thee, and thou mayest live long on the earth." For, although the other commandments have their promise also included, yet it is not so expressly and explicitly laid down in any of them as it is in this one.

Here then you have the fruits and the reward of this commandment, that he who observes it, shall have quiet days, prosperity, and success: on the other hand, you have also the penalty, that he who is disobedient, shall perish the sooner, and shall not enjoy his life. For the enjoyment of long life signifies in the Scriptures, not only a far advancement in years, but the possession of all that pertains to long life,– good health, wife and children, subsistence, peace, good government, &c., without which this life cannot be enjoyed happily, nor prolonged to an advanced age. Now, if you will not obey your father and mother, and receive instruction, then obey the executioner; if you will not obey him, then obey the all-subduer, which is death. For in a word, it is the design of God, either, if you obey him, and render love and service to him, to compensate you abundantly with all blessings, or, if you provoke him, to send upon you both the executioner and death. Whence arise so many criminals, whom we must daily subject to the gallows, to decapitation, and the crushing wheel, unless it is from disobedience? Because they would not suffer themselves to be reared up in piety, and in this way, through the judgment of God, they cause us to behold their misfortunes and distresses. For very often does it happen that such reprobate persons die an unnatural and untimely death.

But the pious and the obedient have the blessing of living a long life in peace and tranquility, and of seeing their children's children (as already said) in the third and fourth generation. And experience teaches us that wherever there are prosperous and ancient families, of excellent character and blessed with many children, the cause of it truly is, that some of them have been well reared, and have held their parents in due estimation. Again, it is written, Psalm 109, verse 13, in reference to the ungodly: "Let his posterity be cut off; and in the generation following let their name be blotted out." Let it therefore be told to you, how great a thing obedience is in the sight of God, since he esteems it so highly, permits it to be so well-pleasing unto himself, so abundantly rewards it, and moreover, so strictly regards it as to punish those who violate it.

I mention all these things in order that they may be deeply impressed on the minds of the young. For no one easily believes how necessary this commandment is, yet hitherto it has not been esteemed or taught under the Papacy: each one considers the words simple and easy, and thinks he is already well acquainted with them; for this reason he passes them by, and gapes after other things, without seeing and believing that he so greatly provokes God, when he neglects this commandment, or that he performs a work so precious and acceptable when he observes it.

In consideration of this commandment, it is also necessary further to treat of various forms of obedience to superiors, who have to command and to govern. For from paternal authority all other powers emanate and are extendeed. For if a father is not able in himself to educate his children, he chooses a teacher for the purpose of instructing them; if he is unable to do this, he applies to his friends or neighbors for assistance; but if he departs this life, he commits and delivers them to the government and guardianship of others appointed for this purpose. Again, he must have under him also domestics, men-servants and maid-servants, for the administration of his domestic affairs, so that all who are called masters and mistresses, serve instead of parents, and must receive power and authority from them to rule. Hence they are all called fathers according to the Scripture, as they exercise in their government the office of father, and they should bear fatherly hearts towards their subjects. From ancient times, the Romans and many other people, have called masters and mistresses by terms equivalent to Patres et Matres familias; that is, fathers and mothers of families. Thus they also called their princes and sovereigns, Patres patriæ, that is, fathers of the whole country, to our great shame who wish to be Christians, because we do not confer this title upon them, or at least this regard and honor.

In whatever respect then a child is indebted to father and mother, all are likewise indebted, who are included in the family government. For this reason, men-servants and maid-servants should endeavor not only to render obedience to their masters and mistresses, but also to hold them in honor as their own fathers and mothers, and to perform all that they know is required of them, not through compulsion and severity, but with pleasure and delight, even for the reason already assigned, – because it is the commandment of God, and more acceptable with him than all other works. On this account they should even be willing to remit some of their wages, and should rejoice that they are able to procure a master and mistress, that they have a conscience so quiet, and know how to perform true golden works; which have heretofore been neglected and despised, and for which so many, in the name of the devil, entered into monasteries, resorted to pilgrimages and indulgences, with shame and a troubled conscience.

Now, if we could impress these things on the deluded multitude, a little girl might leap with joy, praising and thanking God, and by her moderate labor, for which she in other respects receives her subsistence and reward, obtain such a treasure as all, who are regarded as most holy, do not possess. Is it not an excellent glory, to know and to say, when you have performed your daily duties in your domestic employment, that it is better than all the holiness, all the austerities, of monastic life? And besides, you have the promise that you shall increase and prosper, with every blessing. How would you be more happy, or live more holy, so far as regards your operations? For in the sight of God faith alone truly justifies, and serves him alone, but works serve the people. Here you have every blessing, defence, and protection, a cheerful conscience and a gracious God besides, who will abundantly reward you; and you are truly a nobleman if you are pious and obedient. But if you are not, then you have, in the first place, nothing but the wrath and vengeance of God, no peace at heart, and finally, every misfortune and distress.

Now, those whom this will not move and induce to piety, we commit to the executioner and the conqueror of all. Let each one, therefore, who will suffer himself to be admonished, consider that with God it is no jest, and know that God speaks to him, and requires obedience. If you obey him, then you are a beloved child; but if you despise this admonition, you have reproach, distress, and grief for your reward.

In a similar manner we should also speak concerning obedience to civil magistrates, who, as remarked, derive their authority from paternal jurisdiction, which authority is very extensive. For here are fathers not of a single family only, but of as many persons as there are citizens, freemen, or subjects under their jurisdiction; for through them, as through our parents, God gives us our subsistence, houses, and homes, and sustains us in them. Therefore, since they bear with honor this name and title, as their highest glory, we are also under obligation to honor and esteem them greatly, as the most valuable and precious treasure on earth.

Now, whoever is submissive, obedient, and subservient to them, and performs with cheerfulness whatever belongs to the honor due them, knows that he acts acceptably before God, and receives as a reward peace and prosperity. If he will not perform this duty through love, but rejects and opposes their authority, and will not comply with it, he should also know that he is entitled neither to favors nor blessings; and if he expects to gain one guilder by it, he looses ten times more in some other respect, or falls into the hands of the executioner, or perishes through wards, pestilence, and famine, or realizes no pleasure in his children, or suffers injuries, injustice, and violence from domestics, neighbors, or strangers and tyrants; and thus receives such compensation and reward as he seeks and deserves by this disobedience.

Could we once be persuaded that these works are so acceptable in the sight of God, and so abundantly rewarded, we would possess all the superabundant blessings which our hearts desire. But since we observe the word and command of God so contemptuously, as if they had been declared by a worthless man, let us also consider whether we are the men who are able to enter into contest with him. How difficult will it be for Him to reward us again? Therefore, we would better live under the favor, peace, and blessing of God, than under his wrath and displeasure. Wherefore do you suppose that at present the world so abounds with perfidy, infamy, distress, and murder, except because every man, being his own lord and ruler, regards no one, and does whatever he pleases? For this reason, by one knave God punishes another; so that if you deceive or disrespect your lord, another comes, who treats you in the same manner again, yes, so that in your family you must suffer ten times more from your wife, children, or domestics.

We feel our misfortune indeed; we murmur and complain about perfidy, violence, and injustice; but we will not perceive that we are knaves ourselves, who have justly deserved punishment, and still do not reform. We do not desire to be in possession of grace and righteousness; for this reason we justly have nothing but adversity without any mercy. There must yet, however, be some pious persons on earth, since God still grants us so many blessings. For our sake we shouls not retain a farthing in the house or a straw in the field. With so many words I had to urge all these things, in order that they might for once be taken into due consideration, and that we might be liberated from the blindness and distress in which we have been so deeply involved, and might have a proper conception of the word and will of God, and embrace them with sincerity. From this word and will we would learn how we may have peace and prosperity abundantly, and happiness, temporal and eternal.

Thus we have fathers of two descriptions intimated to us by this commandment; the one a natural father, presiding over the family; the other an official father, presiding over the country. Besides these, there are also spiritual fathers, not as those in the Papacy, who have falsely arrogated this title to themselves, without, however, exercising any fatherly office; for those alone are worthy to be styled spiritual fathers, who govern and direct us through the Word of God, as St. Paul, 1 Cor. 4, 15, glories in calling himself by this name, where he says: "For, in Christ Jesus, I have begotten you through the Gospel." Inasmuch, then, as they are fathers, this honor is due to them also, even above all others; but here it is least rendered; for, indeed, all the honor which the world confers upon them, is to banish them from the country, and begrudge them a morsel of bread; and in a word, they must (as Paul says, 1 Cor. 4, 13) be the filth of the world, and the offscouring of all things.

It is still necessary, however, to impress upon the minds of the multitude, that those who wish to be called Christians, are under obligation in the sight of God to hold as worthy of double honor, such as attend to the welfare of their souls, so as to manifest kindness and favors towards them, and to provide for them; for this purpose God will grant sufficient means. But here every one resists and opposes, filled with fear that his body might perish. And now we cannot support one learned, virtuous, and faithful preacher, where we heretofore satisfied the appetites of ten epicures. For this reason we richly deserve that God should deprive us of his Word and blessing, and permit false preachers to rise up again, who lead us to the devil, and consume our labor and subsistence.

Those, however, who regard the will and commandment of God, have the promise of being abundantly compensated for whatever they bestow both on natural and spiritual fathers, and for the honor they render unto them: not that they shall have bread, raiment, and money for a year or two only, but long life, sustenance, and peace, and shall be rich and blessed forever. Therefore, only perform your duty, and let God take care to support you and procure a sufficiency for you; for, since he has promised it, and has never yet broken his word, he will also not deceive you. This should indeed create such a heart as might melt for joy and love towards those to whom our honor is due, and induce us to lift up our hands and thank God with joyfulness, who has given us such a promise as we should seek to the extremity of the world. For even if all the world were to combine, it would still be unable to add a single moment to life, or to produce from the earth a single grain; but God is able and willing to give you every thing abundantly, according to the desire of your heart. Now, whoever neglects this promise, or rejects it, is unworthy to hear a single word of God. We have now sufficiently discussed every duty relating to those who are subject to this commandment.

It were, moreover, well also to instruct parents in reference to the requiements of their duty, and the manner in which they should conduct themselves towards those who are committed to their government; which, although it is not expressed in the Ten Commandments, is, however, strictly enjoined in many other portions of the Scripture. God desires it also to be understood, even in this commandment, when he mentions father and mother; for it is not his will that there should be knaves or tyrants in the management of this office; nor does he attribute this honor to them, that is, power and authority to rule, so that they might permit themselves to be worshipped; but they should consider that they are under the control of God, and they should above all things discharge the duties of their office with sincerity and good faith, not only in nourishing their children, domestics, subjects, &c., and in providing for their physical wants, but mostly in rearing them up to the praise and honor of God. Think not, therefore, that it is left to your own choice and pleasure, but that God has strictly commanded and enjoined it, unto whom you will have to render an account for it.

But here we again have the wretched misfortune, that the duties of this office are neither regarded nor observed by any one. We act as if God had given us children for the purpose of gratifying our vanity and folly; as if he had given us domestics as beasts of burden, to be used only for the accomplishment of labor, or subjects to act according to our caprice, permitting them to act as if we were unconcerned about what they learn, or how they live; and no one perceives that it is the command of the Supreme Being, who earnestly requires and expects this; or that so much importance is attached to a proper attention to the young. For if we wish to have ingenious and pious persons, both for civil and ecclesiastical government, we must in truth spare no pains, care, or expense, in educating and rearing our children, so that they may serve God and their fellow men; and we should not consider only how to accumulate money and possessions for them; for God indeed can nourish and enrich them without our aid, even as he does every day; but for this reason he has given us children, and committed them to our care, that we should educate and rule them according to his will; otherwise he has no use for father and mother. Therefore, let each one know that he is under obligation, at the forfeiture of divine grace, to bring up his children above all things, in the fear and knowledge of God, and if they are endowed with talens, to let them learn and study useful arts and literature, so that they may be beneficial to society.

Now, if these things were attended to, God would abundantly bless us and grant us his grace, so that persons of this character might be trained up, and the condition of the country and the people ameliorated; and moreover, that there might be useful citizens, chaste and economical females, who might in future rear pious children and families. Think, then, for yourself how fatal an injury you occasion, if you are negligent and suffer any want of effort on your part, in having your children brought up to useful and virtuous habits; and moreover, you bring upon yourself condemnation and wrath, and thus deserve hell through your own children, even if you were otherwise pious and holy. Wherefore, because these things are despised, God so terribly punishes the world, that we have no discipline, peace, or government, of which we all complain, but we do not perceive that it is our fault; for as we train them, so we have ill-bred, disobedient, children and subjects. Let this suffice as an admonition; for, to discuss this at length belongs to another occasion.

2006-11-09T12:22:00.000-08:00

THE THIRD COMMANDMENT.

Thou shalt sanctify the Sabbath-day.

We have named the Sabbath-day after the Hebrew word Sabbath, which properly signifies to rest, that is, to cease from labor; hence we are accustomed to say: Cease working, or sanctify the Sabbath. Now in the Old Testament, God selected the seventh day, and designed it as a cessation from labor, and commanded it to be kept holy in preference to all others; but with respect to this external cessation from labor, this commandment was designed for the Jews only, that they should cease and rest from secular labor or employments, so that both man and beast might be refreshed, and not exhausted by constant labor. They afterwards, however, viewed it in a manner too contracted, and they grossly misused it, so that they censured it in Christ also, and could not tolerate such works as they themselves had performed on that day, as we read in the Gospel; precisely as if this commandment were fulfilled in not performing any external work, which was not, however, the design, but it was more particularly intended that they should sanctify the Sabbath, or day of rest, as we shall hear.

This commandment, therefore, with respect to its outward and literal sense, does not concern Christians; for it is wholly an external thing, like other ordinances of the Old Testament, confined to certain conditions, persons, times, and places, which are all now abrogated through Christ. But in order that we may draw up for the uninformed, a Christian sense of what God requires of us in this commandment, it is necessary to observe, that we keep the Sabbath-day, not for the sake of intelligent and matured Christians; for these have no need of it: but in the first place, on account of physical reasons and necessities which nature teaches and requires for the common mass of people, men-servants and maid-servants, who attend during the whole week to their labor and employments, so that they may also havee a day set apart for rest and recreation: in the second, mostly for the purpose of enabling us to embrace time and opportunity on these Sabbath-days, (since we cannot otherwise embrace them,) to attend to divine service, so that we may assemble ourselves to hear and treat the Word of God, and to praise him, by singing and prayer.

But this, I say, is not so confined to time, as it was among the Jews, that it must be precisely this or that day; for one day is not better in itself than another, but it should be daily attended to; but since the common class of people cannot attend to it, we should reserve one day in the week, at least , for this purpose. Inasmuch, however, as Sunday has been set apart from old for this purpose, we should therefore let it remain so, that the Sabbath may be observed with uniformity, and that no one create disorder through unnecessary innovation. This is accordingly the simple meaning of this commandment, that, since festivals are observed, they should be devoted to the study of God's Word; so that this day is most appropriate for preaching the Gospel, for the sake of the young and the indigent; yet we should not view this cessation from labor in a manner so contracted, as forbidding other casual labor which we cannot avoid.

Wherefore, when it is asked, what is meant by the declaration, Thou shalt sanctify the Sabbath-day? Reply: Nothing else but to be employed in holy words and actions; for this day needs no sanctification for itself, because it is created holy in itself; but God desires it to be holy to you. Thus it becomes holy and unholy on your account, if you perform holy or unholy things on it.

How, then, is this sanctification accomplished? Not by remaining idle at home, and performing no coarse labor, nor by decorating the head with a wreath, and dressing in the finest and best apparel, but, as I have said, by being engaged in the Word of God, and exercising in it.

And in truth we Christians should always observe such holiday, performing nothing but holy duties; that is, we should be occupied in the Word of God daily, and bear it on our lips and in our hearts. But since all of us, as already said, have not time and leisure, we must devote a few hours during the week to the young, or at least a day to the multitude, so that we may be concerned about this alone, and especially urge the Ten Commandments, the Creed, and the Lord's Prayer, and thus regulate the whole course of our life and employment according to the Word of God. Now, at whatever tis duty is earnestly attended to, then a holiday is observed correctly, when it is not, it should not be called a Christian Sabbath; for a mere remission of labor can be observed by persons who are not Christians; as the whole multitude of our ecclesiastics stand daily in the church, singing and exclaiming, but sanctify not the Sabbath-day; for they neither preach nor urge the Word of God, but even teach and live contrary to it.

For the Word of God is the sanctuary above all sanctuaries, yes, the only one which we Christians know and have. For even if we had all relics of saints, or holy and consecrated clothes together in a mass, it would still benefit us nothing; for it is all a dead thing, which can sanctify no one. But the Word of God is the treasure which makes all things holy, and through which all the saints themselves were sanctified. In whatever hour, then, the Word of God is taught, preached, heard, read, or considered, the person, day, and work, are thereby sanctified, – not on account of the external performance, but on account of the Word which constitutes all of us saints. For this reason, I always say that our lives and works must be governed and directed according to the Word of God, if they are to be well-pleasing to him and holy; where this is done, this commandment is fully and effectually observed. On the other hand, whatever duty and work are instituted or performed independent of the Word of God, they are unholy in his sight, no matter how beautiful and splendid they may appear, even if decorated with the specious garb of holiness; of this character are the humanly instituted Ecclesiastical Orders, who do not know the Word of God, and seek holiness in their works.

Observe then, that the power and efficacy of this commandment, do not consist in cessation from labor, but in keeping it holy; so that this day has a particular holy duty. For other labor and employment are not properly styled holy exercises, unless the person be previously holy. But here a work must be performed, through which a person becomes holy himself,– a thing which, as already shown, occurs through the Word of God alone; and to this effect places, times, persons, and the whole external service of God, are appointed and ordained, so that it may be publicly and assiduously exercised.

Since then, so much depends on the Word of God, that without it no Sabbath-day can be sanctified, we should know that God desires to have this commadnment strictly observed, and that he will punish all who reject his Word and are unwilling to hear and learn it, especially at the time appointed for this purpose. Therefore, not only those sin against this commandment, who grossly abuse and impiously profane the Sabbath-day, as those who, on account of their avarice or wantonness, neglect to hear the Word of God, or lie in taverns, full and stupid like swine; but those also, who listen to the Word of God as to idle talk, and attend preaching merely for the sake of fashion, and when the year has gone by, know as little as they did before. For heretofore it was the opinion that the day was truly sanctified, if one mass or the Gospel was heard on Sunday; but no one made inquiry about the Word of God, nor was it taught by any one. And now, in truth, although we have the Word of God, still we do not suppress this abuse; we allow persons to preach to us, and to admonish us continually, but hear them without earnestness and concern. Know, therefore, that it is not sufficient for us to hear only, but we should also learn and observe; and think not, that it is left to your discretion, or that little depends on it, but that it is God's commandment, who will require of you how you have heard, learned, and honored his Word. In like manner, those fastidious spirits must also be reproved, who, after having heard a sermon or two, are so vain as to presume that they understand it perfectly themselves, and have no further need for a teacher. For this is even the sin, which was heretofore numbered among irrevocable sins, and called akedeia, () that is, listlessness or disgust,– a malignant and pernicious calamity, by which the devil fascinates and deceives many hearts, in order that he may overwhelm us, and clandestinely again draw away from us the Word of God.

Permit us then to say to you, that even if you understood the Word of God in the most perfect maner, and were master of all things, you are still, however, perpetually under the influence of Satan, who ceases neither day nor night, in his endeavors to deceive you in order that he may excite in your heart unbelief and evil thoughts, against the former, and all commandments; you must, for this reason, perpetually have in your heart, lips, and ears, the Word of God. But if the heart remains idle and the Word does not find a response, he obtrudes himself, and has accomplished the injuries before we are aware of it. The Word has, moreover, such efficacy, that, if it is considered, heard, and treated of with sincerity, it never vanishes without fruit, but always excites new ideas and emotions, and creates a pure heart and pure thoughts; for it is not inactive or lifeless, but it is an energetic, living word. And if no other motive or necessity urges us to a consideration of the Divine Word, this should excite every one to it, since through it Satan is alarmed and repelled, and this commandment is fulfilled, and since it is more acceptable in the sight of God, than all glittering, hypocritical works.

2006-11-09T10:44:00.000-08:00

THE SECOND COMMANDMENT.

Thou shalt not take the name of God in vain.

Precisely as the first commandment instructs our hearts and inculcates faith, so this commandment conducts us, and directs our lips and tongues toward God. For the first, which proceeds from the heart and exhibits itself, is language. Now, as I have given instruction above how to answer, what it is to have a God: so you must likewise learn to comprehend in a simple manner the meaning of this and all commandments, and to recite them. When it is asked:– How do you understand the second commandment, or what is meant by a vain use or misapplication of God's name? Answer in the most brief manner thus;– This is misusing the name of God, when any one mentions God the Lord, in whatever manner it may occur, for the confirmation or defence of falsehood or any other species of vice. Therefore, so much is commanded, in order that no one may repeat the name of God with levity, or take it in his lips, when the heart is at the same time, or at least should be conscious of the opposite; for instance, among those who make oath before a court of justice, and one party bears false witness against the other. For there is no way in which the name of God can be more misused, than in falsifying and deceiving by it. Let this be considered the plain and simple meaning of this commandment.

From this every one can easily calculate for himself when and how variously the name of God is misused, although it is impossible to enumerate all the abuses; let it however be briefly said that the divine name is abused, first, in political transactions and secular matters, which concern pecuniary interests, property and honors, whether it be publicly before court, in the market, or some other place, in which persons swear or make false oath by the name of God, or appeal to their souls to sustain the matter. And especially is this customary in matrimonial affairs, where two associate and privately betroth themselves to each other, and afterwards deny with an oath the effiance. But most of all does this abuse occur in spiritual matters which concern the conscience, when false preachers arise and deliver their lying errors for the Word of God.

Behold, all this is decorating one's self with the name of God, or it is a desire to be fair and righteous, whether it happens in ordinary secular transactions, or in high subtle matters of faith and doctrine. And slanderers also belong to the class of liars, not only the most rude, who are well known to every one, and who without fear disgrace the name of God, (who belong not to our school, but to that of the executioner,) but also those, who blaspheme the truth and Word of God, and impudently affirm that it is of the devil: concerning these persons it is not necessary at present further to speak.

Here then, let us learn and take to heart how much depends on this commandment, so that we may with all diligence guard ourselves against, and dread every kind of abuse of the divine name as the greatest sin which can be externally committed. For lying and deceiving, are in themselves great sins; but they become much more weighty when men wish to justify them, and refer to the name of God to confirm them, and make it a pretext for turpitude, so that from one lie, a twofold falsehood, yes, a series of falsehoods, results.

God has, for this reason, annexed also to this commandment a solemn threat, which reads thus: "For the Lord will not hold him guiltless that taketh his name in vain." That is, it shall not be allowed in any one, nor passed by with impunity. For as little as God will leave unavenged, the turning away of our hearts from him, so little will he suffer us to use his name as a disguise for falsehood. But alas! it is a general misfortune in the world, that, few as there are who cordially rely on God alone, there are equally few who do not use the name of God for defending falsehood and all manner of wickedness.

For this disingenuous propensity we all possess by nature, that, whoever has committed a crime, ardently desires to disguise and conceal his disgrace; and there is no one so audacious as to boast in presence of any one of the crime which he has perpetrated: all would rather have it kept concealed than to have it known. For if you charge a person with something of this kind, he will abuse the name of God, by representing his villany as piety, his disgrace as an honor. This is the common course of the world, like a great deluge overflowing every region of country. Therefore we have as reward that which we seek and deserve, pestilence, wars, famines, destructive fires and inundations, impious wives, children, and domestics, and all kinds of evil. From what other source should so much calamity originate? It is still a great favor that the earth supports and nourishes us.

It is therefore, above all things, necessary to train up and accustom young people to hold high in their estimation this commandment and others, and if they transgress, they should immediately be checked, the commandment should be presented to them, and continually be impressed, in order that they may be reared up, not only by chastisement, but also in fear and reverence to God.

Thus you perceive then, what an abuse of the divine name is; namely, (in order to a brief recapitulation,) to use it either simply in defence of falsehood, and in publishing any thing which is not true, or in cursing, swearing, deceiving, and in short, in whatever manner a person may desire to commit evil. it is necessary, moreover, for you to know how the name of God may be used correctly; for by these words, which he declares: "Thou shalt not take the name of God in vain," he gives us to understand that his name should be used in a proper manner. For it was revealed and given to us for the very purpose of being used to our benefit. It conclusively follows, since it is here forbidden to use the divine name in defence of falsehood or vice, that it is, on the other hand, commanded to use it in defence of truth and all honorable actions; for instance, if a person swears truthfully where required and where it is necessary; also when we teach correctly; when we invoke this name in adversity, praising it and returning thanks to it in prosperity. All of which is comprised and commanded as it were in a summary, in the fiftieth Psalm, verse 15: "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." In all these cases the invocation is sincere and his name used appropriately; or, as the Lord's Prayer expresses it, it is hallowed.

In this manner you have the sum of this whole commandment illustrated. And from this view it is easy to solve the question, with which many teachers have perplexed themselves: why is it forbidden in the Gospel to swear, when at the same time Christ, St. Paul, and other saints have frequently sworn? This is briefly the meaning: no one should swear to wicked things, that is, to falsehoods, and in cases in which it is unnecessary; but in allowable cases and for the benefit of our neighbors we should make oath; for it is really a good deed, through which God is praised, truth and justice established, falsehood suppressed, the parties reconciled, obedience exhibited, and contentions settled; for here God himself interposes, and discriminates between justice and injustice, good and evil. But if one party swear falsely, they have their sentence, that they shall not escape punishment. And even if it be delayed for a while, nothing shall prosper for them of that which they obtain by perjury, and hold in their possession; and they shall never enjoy it peaceably; as I have observed in many persons who abjured their matrimonial vows, that they afterwards enjoyed no pleasant hours, nor healthful days, and thus they were miserably injured both in body and soul, as well as in property.

For this reason I say and admonish, as before, that children should, in due time, be trained up, by admonition and warning, by restraint and chastisement, to avoid falsehood, and especially the use of God's name to confirm it. For if they are allowed to indulge this practice, nothing good will result from it; as it is now evident that the world is worse than it formerly was, and that there is no government, obedience, fidelity, or faith existing, but an audacious, ungovernable race, with whom neither instruction nor punishment avails any thing. All which is an exhibition of the displeasure of God, on account of such wilful contempt of this commandment.

They should, moreover, be urged and induced, on the other hand, to venerate the name of God, and continually to have it in their lips in all that may occur and present itself before their eyes; for this is the true honor of the divine name, to expect all consolation of him, and to call upon him for the same, so that the heart (as we have already stated) first gives God his honor, through faith, afterwards the lips, through confession.

This is a salutary and useful custom, and very effectual against the devil, who is continually around us, and lurking about for an opportunity to bring us into sin and shame, into difficulty and misery, but very reluctantly hears, and cannot long abide if the name of God is mentioned and implored from the heart; and many terrible and calamitous disasters would befall us, if God, through the invocation of his name, did not protect us. I have felt and truly experienced myself, that frequently sudden and grievous misfortunes have been averted and removed, during such supplication. To conquer the devil, I say, we should continually have this sacred name in our lips, so that he may not be able to injure us as he desires.

It also conduces to this effect in all casual dangers and distresses, if we cultivate the habit of committing ourselves unto God daily, with soul and body, wife and children, domestics and all that we have. From this custom the recital of benedictions, short prayers, and other morning and evening blessings, has originated and continues to exist. Again, children should be exercised in uttering a prayer when any thing terrific and horrible is seen or heard, saying:– Lord God, protect;– Help, beloved Lord Christ. So again, on the other hand, when any thing good occurs unexpectedly, no matter how insignificant it is, we should say:– God be praised and thanks,– This he has conferred on us,– just as the children were accustomed in former times to fast, and pray to St. Nicholas and other saints. But the practice we recommend, would be acceptable and more pleasing to God, than any monastic life or Carthusian sanctity.

Thus, in a manner adapted to their capacities and juvenile tastes, we might train the young in the fear and honor of God, so that the first and second commandments might move on harmoniously, and be in continual exercise. Then something good might be accomplished, and persons might grow up, in whom a whole country could rejoice and delight; and this would be the proper method for rearing up children correctly, since they can be gained by affection and tenderness. For that which we enforce by the rod and chastisement alone, produces no good effect; and even if it succeeds to a considerable extent, they will not however continue dutiful longer than the rod lies on them. But here it takes root in the heart, if God is feared more than the rod and staff. This I state in a manner so simple, for the benefit of the young, that it may at some time have its effect; for while we are preaching to children, we must also prattle with them. Thus we have provided against the abuse of the divine name, and taught its proper use; which should consist not only in words, but also in practice and conduct, so that we may know that it is well-pleasing to God, and the he will as abundantly reward it, as he will horribly punish that abuse.

2006-11-08T11:32:00.000-08:00

PART I.

OF THE TEN COMMANDMENTS.

~~~~~

THE FIRST COMMANDMENT.

Thou shalt have no other gods before me.

That is, you should regard me alone as your God. What does this signify, and how should it be understood? What is it to have a god, or what is God? Answer:– A god signifies a being to whom we should look for all good, and to whom we should have recourse in every necessity; so that, to have a god, is nothing else but to rely on and to believe in him cordially; as I have frequently asserted, that it depends on the confidence of the heart alone whether we have the true God or an idol. if, then, your faith and confidence are right, your god is also right: and again, if your confidence is false and incorrect, your god is likewise untrue; for these two belong together, faith and God. Upon whatever, then, I say, you depend and have your heart fixed, that is properly your god.

Wherefore, the meaning of this commandment is, that it requires of the heart true faith and confidence, which approaches to and depends alone upon the true and only God. And it would indicate as much as this: Be careful, and allow me alone to be your God, and do not seek after any other; that is, look unto me for whatever good is wanting with you, and seek it from me, and if you suffer want and misfortune, come and depend on me, I, I will give you sufficient, and relieve you of every need, only let your heart cleave to or rest on no other.

This I must explain by ordinary examples, in order that it may be understood and observed. Many believe they have God with all abundance, when they possess money and goods, on which they rely with so much pride and confidence, as to have no regard for any one else. Behold! these also have their god, which is called Mammon,– an idol the most extensively adored on earth,– gold and property,– upon which they have fixed all their affections. Whoever possesses treasures of gold and of wealth, feels secure, full of joy, and free from alarm, as if in the midst of Paradise. Whoever, on the other hand, possesses no wealth, trembles with doubt and fear, as if he had no idea of a God. For we shall find but few, who are not disheartened, and do not mourn or complain, when they have not Mammon, to which nature cleaves and adheres through life.

In like manner, he who relies and presumes on his great ingenuity, erudition, power, influence, dignity, and friends, has a god also, but not the true and only God. You can always perceive without difficulty, how confident, secure, and haughty we are who enjoy such advantages, and how desperate and abject we are, when we do not possess these, or when they are withdrawn from us. I therefore say again, that the true interpretation of this expression, to have a god, is to have something upon which the heart wholly depends.

Consider, again, what follies we have hitherto pursued, and what we have done through blindness under the Papacy. When any one had pain in his teeth, he had recourse to, and adored St. Apollonia; if he was fearful that his property would be consumed by fire, he sought the assistance of St. Laurence; if he was in fear of pestilence, he paid his vows to St. Sebastian or Rochio, and similar abominations besides, without number, were practised, in which each one chose his own saints, invoking and imploring them for aid in time of need. To this class those also belong, who exceed every limit in these things, forming an alliance with Satan, in order that he may give them a sufficiency of money, or aid them in intrigue, or protect their stock, or restore their lost property, &c., as magicians and necromancers; for all these place their hearts and confidence elsewhere, rather than upon the true God, neither do they expect or seek any good from him.

In this manner, then, you easily understand what and how much this commandment requires, namely, the whole heart of man, and entire confidence upon God alone and no other. For you will be at no loss to judge, that to have God, is not an ability to seize or grasp him with your hands, or to enclose him in a purse, or to secure him in a chest: but this is apprehending him, when the heart embraces him and cleaves to him. To cleave unto him with the heart, however, is nothing else, but to depend upon him wholly. For this reason he desires to divert us from all external things, and to draw us unto himself, because he is the only eternal good. As if he should say: all that you have hitherto sought from the saints, and for which you have depended upon Mammon, or upon some other source, expect of me, and esteem me as him who will assist you, and bless you abundantly with all good.

From this, then, you can form an idea of what the true honor and worship of God are, which are acceptable to him, and which he also commands under the penalty of eternal wrath; namely, that the heart should have no consolation and confidence but in him, and should not permit itself to be torn away from him, hazarding and encountering all that is upon earth for him. On the other hand, you can easily perceive and judge how the world practise idolatry and mere false services to God; for there never has been a nation so profligate, as not to have established and observed some kind of worship; for all have assigned unto themselves a certain god to be reverenced, unto whom they looked for blessings, assistance, and consolation.

As for example, the heathen, who placed their hope on power and dominion, elevated their Jupiter as Supreme God; others, who sought after riches, voluptuousness, prosperity, and success, venerated Hercules, Mercury, Venus, or others. Pregnant females, claimed Diana or Lucina for protection. And thus, to whatever each one's heart inclines he makes it a god; so that, properly, even according to the view of all heathen, to have a god, is to trust and believe. But the defect exists in this, that their confidence is false and incorrect; for it is not based on the only true God, without whom there is really no god, either in heaven or on earth.

Wherefore, the heathen really constitute an idol out of their own fantasies and dreams which they form concerning God, and rely on a mere nonentity. This is plainly the case with all idolatry. For it does not consist merely in the erection and adoration of an image; but especially, does it consist in the heart which is intent on something else, seeking help and consolation from creatures, saints or demons, and not embracing God, nor regarding him as merciful as he really is; much less believing that the good which it receives, proceeds from him.

There is, moreover, another species of false service to God and of extreme idolatry, which we have hitherto exercised, and which still prevails in the world, and upon which all ecclesiastical orders are based, which refers to the conscience alone. It is seeking assistance, comfort, and salvation in our own self-devised works, presuming to wrest heaven from God, and estimating the number of institutions we have founded, how often we have fasted, held masses, &c.; which relies on and glories in these things, as if it would receive nothing from him as a favor, but desires to acquire or superabundantly to merit it of itself, precisely as if God must be at our service, and our debtor, but we his creditors. What else is this, but constituting out of God a useless representation, yes, an idol, (Pomona, Apfelgott,) and regarding and elevating one's self as God? But this is rather too subtile to be comprehended by young pupils.

But in order that they may correctly observe and retain the meaning of this commandment, this may be mentioned to the inexperienced, that we should rely upon God alone, and look unto him for all good, and await it from him, as the one who gives us body, life, meat, drink, nourishment, health, protection, peace, and all temporal and spiritual blessings; and in addition, guards us against every misfortune, and if any adversity befalls us, he aids and delivers us; so that God alone, as fully stated, is he from whom we receive all good, and by whom we are delivered from every misfortune. Hence, I conclude that we Germans, from ancient times, call God (more beautifully and elegantly, than any other language) even by this name, deriving it from the word Gut (good), as he who is an eternal fountain-head which overflows with pure good, and from which issues all that is and can be called good.

For even if much good is otherwise obtained from men, it is, however, still received from God; for it is effected through his command and order. For our parents and all who are in authority, are commanded to do all kinds of generous offices to us, as well as each one towards his neighbor; so that we do not receive these from them, but from God through them. For the creatures are only the hand, the channel, and the medium, through which God gives all things, as he gives the mother's breasts and milk to nourish her infant, and grain and every kind of vegetables springing from the earth for support; none of which blessings or products a creature is able to produce by himself.

For this reason, no person should undertake to receive or to present any thing, unless it be commanded of God, that it be acknowledged as his gift, and thanks returned to him for it, as this commandment requires. These media, therefore, for the reception of benefits through the creatures, are not to be rejected; nor should other ways and means than those which God has commanded, be sought through presumption; for this is not receiving from God, but seeking from one's self.

Let each one, then, be careful in himself that this commandment above all things, be greatly and highly esteemed, and that it be not regarded with derision. Ask and search your own heart carefully, and you will truly discover whether it cleaves to God alone, or not. If you have a heart which can look unto him for all good, especially in time of need and want, as well as reject and forsake all that is not God, you have the true and the only God. Again, if it cleaves to something else, from which it expects more benefits and assistance, than from God, and does not approach him, but flees from him, when adversity surrounds it,– you have an idol.

In order, then, to let us now that it is not the will of God that this commandment should be lightly esteemed, but sincerely observed, he has adjoined to it, first, a terrible menace, afterwards, a beautiful and consolatory promise; which should be diligently urged and impressed upon young people, so that they may take them into consideration, and retain them:

"I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments."

These words relate, indeed, to all the commandments, as we shall hereafter show, but they are here applied, with great justice, to this chief commandment, as the human body is guided by the wisdom and prudence of the head, upon which the happiness of life chiefly depends. Learn, then, from these words the wrath of God against that man who depends on any other being; that his anger ceases not even to the fourth generation; that we are not so secure, so well fortified as the undevout imagine, who pretend that little depends upon these things. On the contrary let us learn how benevolent and gracious he is, how his beneficent goodness extends over many thousands of those who trust and believe in him with their whole heart. He is a God who does not suffer us to turn away from him with impunity; nor will his anger subside till in the fourth generation, even until we shall be entirely exterminated. He, therefore, wishes to be feared,– not to be despised.

This he has also shown in all past history, as the Scriptures abundantly testify, and experience still teaches daily; for from the beginning he has entirely extirpated all idolatry, and, on account of it, has overthrown both Jews and Gentiles, as he now in our day also overthrows all false worship, so that ultimately, all, who persist in it, must be destroyed. Therefore, although, at the present day, haughty, mighty, and opulent misers are found, who insolently depend on their mammon, disregardful of God's anger or pleasure, as if they would without hesitation venture to withstand his wrath; yet they shall, however, not be able to accomplish it, but before they are aware of it, they shall be wrecked with all upon which they have depended, even as all others have been destroyed, who presumed to be more secure and powerful.

And on account of these obstinate persons who imagine that because God conceives for a time, and permits them to rest in their security, that he is unconscious of it, or feels no concern about it, he must necessarily execute his wrath and his punishment, since he cannot forget it until it is visited on children's children, so that every one may perceive and observe that with him there is no jest. For these are those to whom he refers, when he says: "Them that hate me;" that is, those who persist in their pride and haughtiness, unwilling to hear that which is preached or proclaimed to them. If they are reproved, so that they may judge themselves and amend their lives, before punishment is executed, they become furious and enraged, so that they really deserve wrath; as we daily experience at the present time in bishops and princes.

But terrible as are these menacing words, so much the more powerful is the consolation contained in the promise, that those confiding in God alone, shall be certain that he will manifest mercy to them; that is, exhibit pure goodness and favor, not only to them, but also to their children, unto thousands and thousands of generations. This should indeed move and urge us to place our hearts on God, with full confidence, if we desire to have all blessings, temporal and eternal, since the Supreme Majesty itself so kindly offers, so affectionately induces, and so abundantly promises.

Let each one, then, reflect seriously and profoundly upon this matter, so that it may not be regarded as having been declared by a man; for it effects for you either eternal salvation, blessings, and happiness, or everlasting wrath, misery, and grief. What more would you have or desire, than his promise so affectionate, that he will be yours with every blessing, and protect and assist you in every necessity? But alas! here is the defect, the world does not believe any of these, or regard them as being the words of God, because it sees that those who place their trust in God, and not on mammon, suffer grief and want, and the devil opposes and resists them, so that they may obtain no money, favor, or honor, nay, scarcely sustain life. Again, those who serve mammon, have power, favor, honor, and wealth, and every convenience in the sight of the world. We must, therefore, embrace these words, even in opposition to this apparent contradiction, and know that they do not lie or deceive, but that they must be verified.

Reflect for yourself, or make inquiry, and tell me, what have those ultimately accomplished, who have devoted their whole care and attention to the accumulation of great wealth and possessions? And descend even to the third generation. You will find examples enough in all history and in the experience of aged persons, to this effect; only observe them, and turn your attention to them. Saul was an illustrious king, chosen of God, and a pious man; but when he was established on his throne, and permitted his heart to decline from God, depending on his crown and power, he lost all his authority and possessions, with all that he had, even so that none of his children survived. Again, David was a poor man, so persecuted and despised, that his life was nowhere secure; yet he was to be preferred to Saul, and become king; for these words had to continue and be verified, since God cannot lie or deceive. Do not then allow the devil and the world to deceive you with the outward appearance, which truly endures for a time, but ultimately vanishes.

Let us, therefore, carefully study the first commandment, so that we may see that God will not suffer any presumption or reliance on any thing else, and that he requires nothing more of us than a cordial confidence of all good from himself, in order that we may proceed judiciously and correctly, and use all the blessings which he confers, not otherwise than a mechanic uses his tools or materials in his vocation, and afterwards places them away; or, than a traveller enjoys an inn, nourishment, and a couch; only for temporal necessaries,– each one in his condition according to the order of God, not permitting any thing to become his lord or idol. This is sufficient concerning the first commandment, which it was necessary for us to explain at length, since upon it the sum and source of all piety turn, becaise, as we have already said, if the heart is reconciled with God, and this commandment is observed, all the others follow properly.

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SHORT PREFACE OF DR. MARTIN LUTHER.

We have prepared this little work, with no other view than to adapt it to the instruction of the young and illiterate. Hence among the ancients in the Greek language, it was called Catechism, a word which signifies juvenile instruction. This book necessarily should be perspicuous and plain to all Christians, so that if any one should not have a knowledge of it he might justly not be considered in the number of Christians, nor admitted as a recipient of the Sacraments. Just as any artist, who does not well understand the rules and principles of his profession, is properly reprehensible, and enjoys no favor among men.

Accordingly, the articles relating to the Catechism or juvenile instructor, must be inculcated upon the young with the greatest diligence, and their industry must be exercised upon these articles in no small degree. Hence the duty of a faithful and vigilant father requires, that every seventh day, he hold a careful examination of his children and family, at least once, and accurately inquire what they know or have learned about these matters, compelling them with proper curiousness and severity, to learn their Catechism. For I well remember, and we see it in our daily experience, that there have been men so slow and dull of intellect, in whom, even when they had advanced to an old age, no knowledge at all of this subject was found; nor do they manifest any at this day, although they are recipients with us of the sacraments, and share in all the ceremonies which have been instituted among Christians. Yet, while those who claim the use of the sacraments, ought to know more, they ought not to be endowed with less knowledge of Christian duties, than boys or young students. But we, for the purpose of instructing the common people, shall be content with these three parts, – which have remained in the church through a succession of ages, though very little has been properly and candidly delivered to the people, – until the old as well as the young, and whoever wishes to be a Christian, shall have been well trained and exercised in them. These divisions are those which follow:

I.– THE TEN COMMANDMENTS OF GOD.

1. Thou shalt have no other gods before me.
2. Thou shalt not take the name of God in vain.
3. Thou shalt sanctify the Sabbath-day.
4. Thou shalt honor thy father and thy mother.
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against thy neighbor.
9. Thou shalt not covet thy neighbor's house.
10. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's.

II.– THE CHIEF ARTICLES OF THE CREED.

1. I believe in God the Father, Almighty Maker of heaven and earth.
2. 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, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God, the Father Almighty, from thence he shall come to judge the quick and the dead.
3. I believe in the Holy Ghost, in a holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

III.– THE LORD'S PRAYER, OR PRAYER WHICH CHRIST TAUGHT.

1. Our Father who art in heaven, hallowed be thy name.
2. Thy kingdom come.
3. Thy will be done on earth as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our trespasses, as we forgive those who trespass against us.
6. And lead us not into temptation.
7. But deliver us from evil.
Amen.

These are the most necessary articles, which we should, in the first place, learn to repeat word by word; and children should be accustomed, daily, on rising up in the morning, on proceeding to table, and on retiring at night, to recite them; nor should they be permitted to eat or to drink, unless they have previously rehearsed these articles. A similar method every father of a family should observe with his domestics, male and female, namely, not to retain them with him, if they do not know, or are unwilling to learn these principles. For such rudeness, incivility, and ignorance, can by no means be tolerated in any person, since all that the Scriptures contain is briefly, plainly, and most simply embraced in these three parts. The beloved Fathers or Apostles, (or whoever they may have been,) have thus also comprised in a summary what the Christian doctrine, life, profession, and wisdom, are, of what they speak and treat, and which they practice.

Now, when these articles are comprehended, it is also necessary for us to be able to rehearse and understand something concerning our sacraments which Christ himself has instituted, – namely, baptism, and the sacred body and blood of Christ, – those texts, for instance, with which Matthew and Mark conclude their gospels, and which Christ gave as his last instructions to his disciples, and then sent them forth:

OF BAPTISM.

"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

This much is sufficient for the unlearned to know from the Scripture, concerning baptism: and the like concerning the other sacrament, with a few simple words, as for example the declaration of Paul:

OF THE LORD'S SUPPER.

"The Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat! this is my body, which is broken for you: this do in remembrance of me."

"After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me."

Thus, then, we would have in all, five parts, comprehending the whole Christian doctrine, which we should continually urge, and require it to be rehearsed word by word. For it cannot be expected, that young people learn and retain in their memory merely from preaching. Now, when these parts are properly understood, certain psalms or hymns adapted to this purpose, may also be proposed as an extension and confirmation of them; in this way introducing the young into the Scriptures, and daily advancing them.

A mere conception and rehearsal of the words alone, should, however, not be considered sufficient; but let the young attend preaching also, especially at the time designed for exercise in the Catechism, in order that they may hear it explained, and learn to understand what each part comprehends in itself, so that they may be able to repeat it, as they have heard it, and give an accurate and correct answer, when interrogated; so that preaching be not vain and ineffectual. For this purpose we are diligent in lecturing frequently on the Catechism, in order that the young may be influenced by it; not in a manner lofty or learned, but very brief and simple, so that they can easily perceive it and retain it in their memories. We shall, therefore, now take up in regular order the divisions just mentioned, and endeavor to treat of them in the clearest manner, so far as it is necessary.

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THE LARGER CATECHISM.

~~~~~

A PREFACE

Pious, useful, and necessary; and a serious and faithful exhortation of Dr. Martin Luther, addressed to all the devout, especially to Pastors and Preachers, urging them to exercise themselves and others assiduously every day in the Catechism, as a synopsis and comprehending epitome of the whole sacred Scripture, faithfully and continually proclaiming it to the church.

We have abundant reasons not only earnestly to urge the use of the Cateschism in our discourses, but to entreat and implore others to do the same; especially when we see many preachers and curates exceedingly negligent, scorning both their own duty and the very doctrine itself. This chiefly arises from the fact, that some of them conceive themselves too learned and wise for such a duty, and some, regarding nothing in the world preferable to the enjoyment of ease and carnal indulgence of the appetite, experience no other feelings in relation to this matter, than if they were appointed curates and preachers solely for the gratification of their appetite. It is not convenient for them to discharge any other engagements, than to waste and devour every thing while they are living, as they were once accustomed to do under the Papacy. And although they are at this time abundantly provided with all things necessary to be taught and preached, by the publication of so many excellent books, in which all these subjects are plainly elucidated, and though they now really possess what they were formerly accustomed to call, "Sermons made for ready use, – sleep on preacher," yet some are so indolent or so perverse as not to think these volumes worth purchasing, and if they possess them, they are unwilling to look into them and to read. Merciful God! what a pernicious and detestable class of men is this, abandoned to voracity and excess, whom you would more wisely set over brutes, than the souls of the faithful!

Indeed it were to be wished, that, desisting from the useless and wearisome mutterings of canonic prayers, as they are called, they would, instead of these, turn over in the morning, at noon, and in the evening, some pages at least either in the Catechism or in the Prayers, or in the New Testament, or at all events would draw something else from the Sacred Books, amd would repeat over the Lord's Prayer to God the Father, for their own sake and that of their flock. Let them at least show some gratitude to the Gospel, by which they have been relieved from so many evils and burdens, and let them blush with shame, not to learn any thing else from the Gospel, but the indolent, pernicious, and detestable indulgence of the flesh, which is the characteristic of the brutes. For as people in general are too coldly disposed towards the Gospel, and even with our utmost exertions, we are able to produce little or no effect, how much less success must we expect, if we now begin to be indolent and careless, as we were under the Papacy?

To these evils must be added that dangerous and destructive idea of security and contentment, which has for a long time been silently stealing upon the minds of many, and which has so infected them, that they declare with a solemn oath, that nothing in the world is easier than learning the Catechism, – so easy indeed, that with a single reading, they can accurately repeat the whole. Then immediately, as if arrived at the highest proficiency and thoroughly instructed, they throw away the book into some corner, and they are ashamed to take it in their hands again. Yea, what is still more to be deplored, some even among the nobility, are found at this day to have a spirit so depraved as to affirm that neither the curates nor preachers are any longer necessary, but that the books of themselves are sufficient, from which any one may learn these doctrines, without the aid of an authorized teacher. Hence they suffer the parishes themselves to fall to ruin and lie entirely waste, and permit their clergy almost to perish with hunger. This is conduct becoming our vulgar Germans, for such people do we Germans possess, and such are we compelled to tolerate.

But I, if indeed I may speak of myself, am also a doctor and a preacher, endowed, as I believe, with no less learning as well as experience than those who presume so much on their abilities, and who have attained so high a state of confidence; yet by no means am I ashamed to imitate the young, but just as those whom we teach the Catechism, so do I, – early in the morning, or whenever I get a moment of leisure, – privately recite word by word, the Lord's Prayer, the Ten Commandments, the Articles of Faith, the Psalms, or something of the kind. And though I have leisure every day for these lessons and studies, yet not even in this way am I able to reach the point which I am seeking, or to attain the proficiency which I desire.

So it happens, that I necessarily have to profess myself a boy and a student of the Catechism at this day, – and I profess it willingly. But these delicate, fastidious folks attain so much at a single lesson, that they leave all doctors every where behind them; they know all things; they have no further need of doctrine or of precept. Yes indeed, by this very conduct, they furnish the most conclusive evidence, that they have no concern whatever either for their own duty, or the salvation of their people, but that they equally despise both God and his Word. And though they have now caused the most terrible distress, they are not in dread of some ultimate catastrophe, but rather of the necessity which they are under of becoming students again, and of having to learn the first elements of knowledge, which they imagine have been trodden, as the saying is, under their shoes.

I entreat, therefore, these indolent epicures and presumptuous saints, for God's sake, to suffer themselves to be convinced, that they have by no means attained the proficiency which they arrogate to themselves. And besides let them never imagine that they have learned all portions of the Catechism thoroughly, and have a distinct view of them all, although these portions may seem to them to have been most diligently marked and studied. For let us make the most generous supposition; – let us grant that they do remember and understand every principle to the utmost perfection, – a thing which it is impossible to attain in this life, – yet we must never forget the endless applications and benefits resulting from a daily perusal of these same principles, and from daily exercise in meditating and discoursing upon them. No doubt the Holy Spirit may attend this perusal, this discourse, and meditation, excite new emotions and supply new light, cause us to feel more and more every day the influence of this doctrine, and bless our labors with more valuable results, – as Christ himself has promised in Matthew 18, 20, when he says, "Where two or three are gathered together in my name, there am I in the midst of them."

Besides there is nothing more effectual against Satan, against the flesh, and all unholy thoughts, than to study the Word of God with diligence, to form our discourses and meditations upon it; for the first Psalm declares those to be happy who meditate day and night upon the law of God. Nor can you entertain a hope of finding any charm more potent, any fragrance more resistless, against evil spirits, than to study with deep application the Word and the Commandments of God, to mingle them in your familiar conversations, to sing them and to meditate upon them. For these commandments are indeed that consecrated water, that true sign by which Satan is put to flight, – which he most cautiously shuns.

And were no other advantage to be gained by this practice, than a liberation from Satan and wicked thoughts, certainly this consideration alone ought to be a sufficient inducement for you to read, to meditate, to study, and to learn willingly this portion of the doctrine. For Satan is not able to endure or to hear the Word of God. That word, indeed, is not like the fabulous tales of the nursery, or the songs of lyric poets, but it is, as Paul says, Rom. 1, 16, "The power of God unto salvation to every one that believeth." And that very power of God which distresses and subdues Satan most effectually, reanimates and inspires us beyond measure. But what need is there of many words! Were I to enumerate all the advantages and beneficial results which flow from the Word of God, both my paper and my time would fail me.

People generally call Satan the author of a thousand arts, – so great and complicated is his power. But by what name shall we honor that prayer of the Lord, which not only possesses various and complicated power, but even subdues and reduces to nought that very author of a thousand arts with all his power and ingenuity? Doubtless, you will say, we should call it the author not of a thousand arts, but of many myriads. If then indeed, we esteem so lowly this power so invincible, this utility so extensive, these influences so vast, this application so unlimited, – we, who desire to be considered curates and preachers, – we especially should not only be denied the food of life, but we should be chased by the very dogs; especially since we need all these no less than our daily bread, and indeed must have them against the daily and unremitted designs and temptations of that author of a thousand arts.

Should these considerations not be sufficient to excite our minds to a diligent study of the Catechism, still the command of God alone ought to compel us. For we find in the sixth chapter of Deuteronomy, that we must never cease meditating upon these commandments, while sitting, or standing, or walking, or lying down, or rising up. We should hold them before our eyes as a sign, and carry them in our hands. Without a doubt, God imposed this severe injunction with a wise design. He well foresaw what dangers and necessities would attend us; with what determination and obstinate pertinacity evil spirits would stand every moment in array for our everlasting destruction: and in opposition to this, our benevolent Father in heaven wished to furnish us with strong and invincible armor, by which we might be able to repel the fiery darts, the secret and dangerous attempts of these enemies. But O foolish and insensible men that we are! – though we must have intercourse among these enemies, these demons, – though we must live among them, we scorn our own defences; – heavy with stupor and drowsiness, we cannot endure to look to these defences or to remember them.

And while these plethoric and presumptuous saints really scorn the Catechism, and esteem it far too contemptible to be read and studied every day, what else, I ask, do they do but consider themselves far more learned than God himself, than all the angels, the Patriarchs, the Apostles, and all Christians? For since God is not ashamed to teach these doctrines daily, – the very best that he has to teach, – and since he frequently repeats and inculcates them over again, – never adding any thing new or inconsistent with them; – I say further, since all the saints knew nothing either better or more useful to learn and were never able to study them too profoundly, are we not most eminent and accomplished men indeed, who, having read or heard this doctrine once, are fully persuaded that we know it all; nor is there any further necessity for us to read, as we are able to learn in one hour, what God himself has not been able to exhaust in teaching, though he has been teaching it from the creation of the world to the present time? which all the Prophets and all holy men have been ever engaged in studying, and yet of which they remain students perpetually, and necessarily must ever so remain.

For it is certainly true and indisputable, that whoever has thoroughly examined and studied the Ten Commandments, understands the whole Scripture, and is able, on trying occasions and emergencies, to excel in wisdom, counsel, and consolation, to investigate and decide civil as well as ecclesiastical disputes. He is the proper judge of all tenets, sects, and spirits, of justice and equity, and whatever can be in the world. And what else, I demand, does the whole book of Psalms contain, than mere reflections and exercises upon the first commandment! Indeed I am persuaded that those voracious and haughty spirits, ignorant of this truth, do not understand a single Psalm, much less indeed the whole Scripture. Yet these same men despise the Catechism, which is, as it were, a compendium of the whole Scripture.

Accordingly, now again I entreat and implore all Christians, especially curates and preachers, not to fancy themselves Doctors too soon, and cherish the fallacy that they know every thing. For as with false weights and measures, so it happens with vain opinions, when they are brought under strict examination. But let them rather cultivate these studies daily, and impart these principles with diligence. Let them, besides, with due care and circumspection, defend themselves against the delusive idea of false security and presumption; let them strive most earnestly to devote their whole time to reading, learning, reflecting, meditating, and teaching, and let them not cease until they have really discovered and have become thoroughly convinced, that they have slain Satan by superior knowledge, and have become more learned than God and all his angels. If they will employ this industry and application, I solemnly promise them, and they themselves will experience, the most gratifying results. God will cause them to become most excellent men; and they will even confess that the more they review and repeat the doctrine of the Catechism, the less they understand it; but that they find it necessary to study it continually. Then it will begin to please and delight them, like men perishing with hunger and thirst, though now, from too much satiety and pride, they cannot even bear the odor. To this end, may God grant abundant grace. Amen.

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THE
LARGER CATECHISM
OF
DR. MARTIN LUTHER

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ENCHIRIDION,
OR
THE SMALLER CATECHISM
OF
DR. MARTIN LUTHER,
FOR
CURATES AND MINISTERS.

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THE SMALLER CATECHISM.

~~~~~

PREFACE OF DR. MARTIN LUTHER.

Martin Luther to all the faithful and pious curates and ministers, grace, mercy, and peace, in Jesus Christ our Lord.

The deplorable moral wretchedness which I recently witnessed, when I visited your parishes, has impelled me to publish this Catechism, drawn up in a very simple and brief form. Eternal God! what distress did I behold! – The people, especially those who live in the villages, and even curates for the most part, possessing so little knowledge of the Christian doctrine, that I even blush to tell it. And yet all are called by the sacred name of Christ, and enjoy the sacraments in common with us, while they are not only totally ignorant of the Lord’s Prayer, the Apostles’ Creed, and the Decalogue, but cannot even repeat the words. Why need I hesitate to say, that they differ in nothing at all from the brutes; even now, while the Gospel is widely disseminated, and they enjoy the greatest liberty of Christians?

Ye bishops, upon whom heaven has enjoined that duty, what apology will ye make to Christ for this? Ye are the men, to whom alone this decline of the Christian religion must be ascribed. Thus shamefully have ye permitted men to stray – yours is the fault, who have never done one thing which it was your duty to do. I do not wish to invoke evil upon you. But is it not great impiety, – nay, the highest presumption, to press your traditions and a single element of the Sacrament so far? Utterly careless and indifferent are you, whether those entrusted to your spiritual care and instruction understand the Lord’s Prayer, the Apostolic Creed, or the Decalogue, or not! Alas, alas, for you! In the name of God, then, I beg and entreat you all, curates and ministers, to discharge your duty seriously, and to watch over the people whom heaven has commended to your care. This ye will have accomplished most successfully, when, in conjunction with us, ye shall inculcate this Catechism upon the people, and especially upon the young. If any of you are so illiterate as not to possess any knowledge at all of these matters, be not ashamed to read the form prescribed by us, word by word, before your hearers, in the following order:

First of all, the ministers will be careful not to pronounce the Decalogue, or the Lord’s Prayer, or the Apostolic Creed, or even the sacraments, occasionally in one way and then in another, but to use continually the same forms in pronouncing and explaining them to the people. I give this advice because I know, that the young and uneducated cannot be successfully instructed, unless the same forms of expression be frequently pronounced and repeated. If you deliver your instructions now in one manner, and then in another, untutored minds will easily become embarrassed, and all the labor which you have expended in teaching them, may be lost.

The holy Fathers kept this in view, as they desired the form of the Decalogue, of the Creed, and of the Lord’s Prayer, to remain in the church, couched in the same unalterable terms. It becomes us to imitate their prudent example; and we must endeavor to deliver those instructions to the young and uneducated, without even changing a syllable; how frequently soever you may teach the Catechism, let your method be always the same. Whatever mode, then, of teaching the Catechism, you may adopt, retain it uniformly, and never depart from it. But the case is different when you teach the Gospel to an assembly of learned men; – there you may exhibit your learning; nor do I forbid you to vary your forms of expression among them, and occasionally in speaking, to assume the manner and gesture of the orator. But among the uneducated you must continually use the same forms, expressed in definite terms. And it ought to be your first exertion, to touch the Decalogue, the Creed, and the Lord’s Prayer, word by word, in their naked and pure simplicity, so that the same expressions being frequently heard, your hearers themselves may learn to repeat them.

Should there be any who despise religion so much as to refuse to learn these things, let them be advised that they are denying Christ, and that they are any thing rather than Christians. They must not be admitted to the Sacrament of the Altar, nor to the duties of catechists, nor to the privilege of being sponsors at infant baptism; and if they wish to enjoy the right of Christian liberty, when it happens to suit their convenience, let the favor not be granted them, but let them rather be commended to the Pope and to those whom they call officials, even to Satan himself. It will be the duty of parents and heads of families, to refuse food to such men; and they will act commendably, if they declare to these licentious men, that the prince will expel them from their country, and drive them into banishment.

For although I agree that no one can or ought to be forced to believe, yet this menace ought in every instance to be pronounced, in order that the people may know what is right, and also what is opposed to the right of those with whom they live and procure their subsistence. For it is desirable that each one, whether he truly believes, or is involved in the mists of doubt, should understand and observe the laws of the state, which he wishes to have the privilege of enjoying.

In the second place, – when the uneducated have learned to repeat the words of the Catechism, an explanation must afterwards be delivered, in order that they may also understand it. And you can either employ the forms which you see here prescribed, or any other. But, as the Catechism itself should always be pronounced to the people in the same words, as I have already advised, so in the explanation of the Catechism, I could wish that the same method of instruction be continually followed, not changing even a single syllable. And for this purpose you may take sufficient time; for it is not necessary that the whole be delivered at once; but let a certain system be pursued, and one part follow the other in proper order. When the people have learned accurately what the first commandment requires, you may then pass on to the second. In this manner let the whole be learned in regular succession; for otherwise the mind, being burdened and confused with too great an abundance, can retain nothing at all.

In the third place, – after you have finished this short explanation of the Catechism, you will enter the Larger Catechism, in order that your hearers may understand the whole more completely. Here you will illustrate the several commandments, the distinct parts of the Creed and of the Lord’s Prayer, in their appropriate colors; you will enumerate the different duties which they enjoin, the various results and advantages which arise from them, and likewise the dangers and the losses which we incur, if we fail to discharge them. These points you will find amply unfolded every where in the writings of pious men. You will most earnestly enforce these commandments which you perceive are more likely to be violated by the people of your parish. To give an example of this, – you will press the seventh commandment most especially upon merchants, and upon those who perform manual labor. With great propriety too, this commandment may be urged upon farmers, and upon male and female servants, for they act very unfaithfully with men, and in various ways commit dishonest deeds. So it is proper to urge the fourth commandment especially upon the young and the uninstructed, that they may be quiet, observe good faith in all things, be obedient to magistrates and to parents, and not disturb the public peace. These instructions must also be illustrated by examples from sacred history, – showing where God exacted severe punishments from the violators of this commandment, or wonderfully promoted all the enterprises of those who observed it.

In this place you should make it your primary object to warn the magistrate and parents of their duty, that they may discharge their public functions with great diligence, and devote their children to the study of letters. And they ought to be urged to feel themselves bound by divine authority to attend to these duties; for should these fail to be observed, it will be a most grievous offence. What else indeed are they doing, but rejecting at the same time divine and human government, in no sense different from the most implacable enemies both of God and of men!

And here you can exhibit as it were in a table, what serious losses those bring upon their country, who do not devote their children to the acquisition of knowledge, since these very children may at some time be chosen curates or ministers of the Word, as well as to other offices, of which the world cannot be destitute without incurring very great distress. You will also add, that God will inflict the severest punishments upon parents for this neglect. Indeed I do not know that any other subject merits such special attention as this. For it cannot be told how much, in the present age, magistrates and parents have offended in this respect. And there is no doubt that it may chiefly be attributed to the influence of Satan, who designs to bring some great calamity upon Germany.

Lastly, – since the tyranny of the Pope has been weakened and diminished, you will find many every where who never approach the Sacrament, but evidently despise it as useless and unnecessary. These also must be persuaded and urged, but with this consideration, that I am unwilling, however, in this way, to force any one either to believe or to take the Sacrament; and those act very injudiciously, who prescribe rules, certain times, and certain places for such purposes.

Those, however, who are engaged in the administration of the Word, ought to teach them, that without our rules, influenced by their own voluntary choice, they should come as hearers to us, and as it were compel us, the ministers of the Word, to extend the Sacrament to them. This will assuredly happen, if you teach that they incur the risk of not being regarded as Christians, who do not commune at the Lord’s table at least four times a year; just as those who do not believe, or who will not hear the Gospel, are not reckoned in the number of Christians. For when Christ instituted the Sacrament, he did not say, “omit this or despise this,” – but, “This do as often as ye drink,” &c. By this he certainly wishes us to do so, and not entirely to neglect or to despise it, for he says, “This do.”

For, if any one despises the Sacrament, it is a certain evidence, that in his estimation there is neither sin nor flesh, nor Satan, nor world, nor death, nor danger, nor hell; that is, he has no belief whatever in any of them, although he is overwhelmed in sin, and bound completely captive in the kingdom of Satan; on the other hand, he has no need of grace, nor life, nor of Paradise, nor of heaven, nor of Christ, nor of God, nor of any thing else that is good. For if he could believe himself covered with sins, and very far off from grace, doubtless he would not despise the Sacrament, in which a remedy against all sins, and a rich abundance of all good things are extended to us. Such a man would require no law to compel him to receive the Sacrament; – he would come of his own accord, driven by the weight of his sins, and rather compel you to administer the Sacrament to him.

Here you must not act by laws of compulsion, as the Pope does. But strive in your discourse, as far as you can, to portray the utility and the dangers, the necessity and the benefits, and the advantages of this sacrament, as well as the disadvantages of those who do not receive it. Then they will hasten to you voluntarily, – they will compel themselves. And if some are not influenced by these means, permit them to live in their own way, – only say this to them, that those who cannot be moved, either by necessity, or by the kindness and grace of God, which he exhibits to them in the Sacrament, may remain unmolested in the kingdom of Satan. Those, indeed, who do not stir their hearers in this way, but would prefer to force them by legal restraint, actually furnish them a pretext for despising the Sacrament. For when the ministers of the word are so wavering, it is no wonder if the hearers also become more negligent. Curates and ministers should, therefore, consider this seriously, that their present duty is far different from what it was formerly under the Papacy. Now it is the ministration of salvation and of grace; it has therefore become more difficult and laborious. And though very distressing dangers and temptations must be encountered in the ministry, yet there is neither reward nor gratitude in this world for our labors. But this ingratitude of the world, as it is connected with great impiety, cannot affect us. Christ himself has set rewards before us sufficiently noble, if only we labor with honest fidelity in his vineyard. And that we may be able to do this with greater success, may the Father of all grace vouchsafe, to whom be all praise and glory forever, through Jesus Christ our Lord. Amen.

2006-11-08T00:10:00.000-08:00

THE TEN COMMANDMENTS:
AS THEY ARE MOST PLAINLY TO BE TAUGHT BY A FATHER TO HIS FAMILY.

~~~~~

THE FIRST COMMANDMENT.

Thou shalt have no other Gods.

What does this imply?

Ans. – That we should fear and love, and trust in God above all things.

THE SECOND COMMANDMENT.

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

What does this imply?

Ans. – That we should fear and love God, so as not to curse, swear, conjure, lie, or deceive by his name, but to call upon him in every time of need, to pray, praise, and give thanks.

THE THIRD COMMANDMENT.

Thou shalt sanctify the Sabbath-day.

What does this imply?

Ans. – That we should fear and love God, so as not to despise the preaching of the Gospel and his Word, but to regard it as holy, willingly to hear and learn it.

THE FOURTH COMMANDMENT.

Thou shalt honor thy father and thy mother.

What does this imply?

Ans. – That we should fear and love God, so as not to despise, nor provoke our parents and superiors, but to give them honor, to serve, obey, love, and esteem them.

THE FIFTH COMMANDMENT.

Thou shalt not kill.

What does this imply?

Ans. – That we should fear and love God, so as not to hurt, or afflict our neighbor in his body, or do him any harm, but to help and further him when he is in bodily need and danger.

THE SIXTH COMMANDMENT.

Thou shalt not commit adultery.

What does this imply?

Ans. – That we should fear and love God, so that we may live chastely and modestly in words and actions; and that each should love and honor his spouse.

THE SEVENTH COMMANDMENT.

Thou shalt not steal.

What does this imply?

Ans. – That we should fear and love God, so as not to rob our neighbor of his money or possessions, nor acquire the same by spurious merchandise, or by fraudulent traffic, but to assist him in improving his condition and protecting his property.

THE EIGHTH COMMANDMENT.

Thou shalt not bear false witness against thy neighbor.

What does this imply?

Ans. – That we should fear and love God, so as not deceitfully to belie, betray, or backbite our neighbor, nor raise an evil report against him, but to excuse and speak well of him, and interpret every thing for the best.

THE NINTH COMMANDMENT.

Thou shalt not covet thy neighbor’s house.

What does this imply?

Ans. – That we should fear and love God, so as not to attempt by any stratagem to obtain our neighbor’s inheritance or home, nor acquire the same under the pretext of justice, but to be subservient in preserving them in his possession.

THE TENTH COMMANDMENT.

Thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.

What does this imply?

Ans. – That we should fear and love God, so as not to alienate our neighbor’s wife, nor his domestics, nor his cattle, but to cause them to remain and do their duty.

What does God declare concerning all these commandments?

Ans. – He says thus: I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.

What does this imply?

Ans. – That God threatens to punish every one who transgresses these commandments. We should therefore fear his wrath, and not sin against them. But he promises grace and all blessings to all such as keep them. We ought therefore also to love him, and trust in him, and cheerfully obey his commandments.

~~~~~~~~~~

2006-11-07T23:57:00.000-08:00

THE CREED:
AS IT IS MOST PLAINLY TO BE TAUGHT BY A FATHER TO HIS FAMILY.

~~~~~

Of what does the first article treat?

Ans. – Of Creation.

How is it expressed?

Ans. – I believe in God the Father, Almighty Maker of heaven and earth.

What does this imply?

Ans. – I believe that God created me, together with every other creature; that he has given and still preserves for me my body and soul, eyes and ears, and all the other members, reason and all the senses; moreover that he has given me raiment and shoes, meat and drink, house and residence, a spouse and children, lands, cattle, and every other possession; that he amply and daily provides me with all the necessaries of this life for the support of the body; that he protects me against all dangers, and keeps me from all evil. All this he does without any of my own merit or worthiness, through pure fatherly, divine goodness and mercy. For all this I am under obligation to thank and praise, to serve and obey him. This is most certainly true.

Of what does the second article treat?

Ans. – Of Redemption.

How is it expressed?

Ans. – 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, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God, the Father Almighty, from thence he shall come to judge the quick and the dead.

What does this imply?

Ans. – I believe that Jesus Christ, true God, begotten of the Father from all eternity, and also true man, born of the Virgin Mary, is my Lord; that he has redeemed me a wretched, lost, and condemned being; that he has delivered me from all sin, from death and the power of the devil, not with gold, or silver, but with his holy, precious blood, and by his innocent sufferings and death; so that I might be his own, and live subject to him in his kingdom, and serve him in everlasting righteousness, innocence and felicity; even as he is risen from the dead, lives and reigns for ever. This is most certainly true.

Of what does the third article treat?

Ans. – Of Sanctification.

How is it expressed?

Ans. – I believe in the Holy Ghost, in a holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

What does this imply?

Ans. – I believe, that I cannot by my own reason or strength believe in, or come to Jesus Christ my Lord; but that the Holy Ghost has called me by the Gospel, enlightened me through his gifts, sanctified and preserved me in the true faith, even as he calls, assembles, and sanctifies the whole Christian church on earth, and preserves it in Christ in the only true faith, – in which church he daily and abundantly pardons all my sins, and the sins of all believers; and that he shall on the last day raise me and all the dead, and give unto me, together with all believers in Christ Jesus, everlasting life. This is most certainly true.

~~~~~~~~~~

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THE LORD’S PRAYER:
AS IT IS MOST PLAINLY TO BE TAUGHT BY A FATHER TO HIS FAMILY.

~~~~~

How is the preface expressed?

Ans. – Our Father who art in heaven.

What does this imply?

Ans. – That God thereby intends to incite us to believe that he is truly our father, and that we are truly his children; so that we may cheerfully and with all confidence entreat him as loving children do their beloved father.

THE FIRST PETITION.

Hallowed be thy name.

What does this imply?

Ans. – That although God’s name is holy in itself, nevertheless we pray in this petition that it may be sanctified by us also.

How does this come to pass?

Ans. – When the Word of God is purely and correctly taught, and we as the children of God according thereto lead holy lives. In doing this may our heavenly Father assist us! But whosoever teaches and lives otherwise than the Word of God teaches, profanes the name of God among us. Against which, mayest thou our heavenly Father, defend us!

THE SECOND PETITION.

Thy kingdom come.

What does this imply?

Ans. – That although the kingdom of God indeed comes without our prayer, nevertheless we pray in this petition that it may also come to us.

How does this come to pass?

Ans. – When our heavenly Father grants us his Holy Spirit, so that we through his grace believe his blessed Word, and live a godly life in time and eternity.

THE THIRD PETITION.

Thy will be done on earth as it is in heaven.

What does this imply?

Ans. – That although the good and gracious will of God indeed is done without our prayer, nevertheless we pray in this petition that it may also be done by us.

How does this come to pass?

Ans. – When God frustrates all wicked counsels and designs, which prevent the sanctification of his name and the coming of his kingdom, – such as those of the devil, of the world, and of our own flesh; and when he strengthens and preserves us firmly in his Word, and in the faith unto the end. This is his good and gracious will.

THE FOURTH PETITION.

Give us this day our daily bread.

What does this imply?

Ans. – That God indeed gives daily bread without our prayer, even unto all the wicked; but we pray in this petition that he would make us sensible of his goodness, so that we may receive our daily bread with thanksgiving.

What is meant by daily bread?

Ans. – Whatever pertains to the support and the necessities of this life; such as meat and drink, raiment and shoes, house, residence, and lands; cattle, money, and goods; a pious spouse, pious children and servants; pious and faithful rulers, a good government; good seasons, peace and health; discipline and honor; good friends, faithful neighbors, and the like blessings.

THE FIFTH PETITION.

And forgive us our trespasses, as we forgive those who trespass against us.

What does this imply?

Ans. – That we pray in this petition that our heavenly Father would not remember our sins, nor for the sake of the same deny our petitions, (as we are not worthy nor deserving of the things for which we pray,) but that he would give us those things though mercy; for we sin much daily, and deserve nothing but punishment. We also promise again heartily to forgive those, and freely to do them good, who sin against us.

THE SIXTH PETITION.

And lead us not into temptation.

What does this imply?

Ans. – That although God tempts no one to sin, yet we pray in this petition that he would preserve us; so that the devil, the world, and our own flesh, may not beguile nor seduce us into unbelief and despair, or into other great and ignominious vices; and though we should thus be tempted, that we may notwithstanding finally obtain the victory.

THE SEVENTH PETITION.

But deliver us from evil.

What does this imply?

Ans. – That we pray in this petition as in a summary, that our heavenly Father would deliver us from all manner of evil, injurious to the body and soul, property and character; and finally at the arrival of the hour of death grant us a happy departure, and graciously receive us from this troublesome world to himself, to the mansions of glory.

THE CONCLUSION.

Amen.

What does Amen signify?

Ans. – That I shall be assured that such petitions are acceptable to our heavenly Father, and heard of him; for he himself has commanded us thus to pray, and has promised that he will hear us. Amen, amen, signifies yea, yea, it shall be so.

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OF THE
SACRAMENT OF HOLY BAPTISM:
AS IT IS MOST PLAINLY TO BE TAUGHT BY A FATHER TO HIS FAMILY.

~~~~~

FIRST.

What is Baptism?

Ans. – Baptism is not only simple water, but it is the water that is comprehended in God’s command, and connected with his word.

Which is that word of God?

Ans. – It is that which our blessed Savior declares in the last chapter of St. Matthew: “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

SECONDLY.

What does Baptism confer or benefit?

Ans. – It effects the forgiveness of sins, delivers from death and the devil, and confers everlasting salvation upon all who believe it, as the words and promises of God declare.

Which are those words and promises of God?

Ans. – Those words of our blessed Savior, recorded in the last chapter of St. Mark: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

THIRDLY.

How can water effect such great things?

Ans. – Indeed it is not the water that has such effect, but the word of God that is with and in the water, and the faith trusting such word of God in the water. For without the word of God the water is mere water, hence no baptism; but with the word of God it constitutes a baptism, that is, a gracious water of life, and a washing of regeneration, in the Holy Ghost; as St. Paul says, Tit. Chap. 3d: “According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Savior; that being justified by his grace, we should be made heirs according to the hope of eternal life.” This is most certainly true.

FOURTHLY.

What does such baptizing with water signify?

Ans. – It signifies that the old man in us is to be drowned by daily sorrow and repentance, and die with all sins and evil lusts; so that daily there may come forth and arise a new man, for ever living before God in righteousness and purity.

Where is this written.

Ans. – St. Paul says, Rom. Chap. 6th, verse 4: “We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

~~~~~~~~~~

2006-11-07T23:12:00.000-08:00

OF THE CONFESSION OF SIN.

What is the Confession of Sin?

Ans. – The confession of sin includes two parts: the first is the acknowledgment of sins; the other is the reception of absolution from the confessor or minister of the Gospel, as from God himself; so that one should by no means doubt, but firmly believe that sin is thereby forgiven before God in heaven.

What sins ought to be confessed?

Ans. – Before God we should acknowledge ourselves guilty of all sins, even of such as we do not know, as we do in the Lord’s Prayer. But before the minister we ought to confess those sins only, which we know and feel in our hearts.

Which are they?

Ans. – Let every one examine his condition according to the Ten Commandments, whatever relation he sustains, whether a father, a mother, a son, a daughter, a master or a mistress, a man-servant or a maid-servant; whether he has been disobedient, unfaithful, indolent; whether he has injured any person by words or deeds; whether he has pilfered, been negligent, or has otherwise done harm.

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A BRIEF FORM OF CONFESSION FOR THE INEXPERIENCED.

In this manner thou shouldest say to the confessor:

Worthy and beloved Sir, I desire of thee, that thou wouldst hear my confession, and announce forgiveness unto me for God’s sake.

I, a miserable sinner, confess myself before God guilty of all manner of sins; in particular I confess in presence of thee, that I as a man-servant, a maid-servant, &c., serve my master or mistress unfaithfully; for here and there I have not performed what they commanded me; I have provoked them, and caused them to take the name of the Lord in vain; I have been neglectful to the injury of others. I have likewise been immodest in words and actions; I have been angry with my equals, murmured and uttered imprecations against my spouse, &c. For all this I am sorry, I pray for grace, and intend to reform my life.

A master or a mistress should thus say:

In particular I confess in presence of thee, that I have not to the honor of God, faithfully reared my children and domestics. I have blasphemed, set bad examples by indecorous words and actions, done my neighbor injury, and spoken evil against him; I have been too extravagant in charges, I have used false weights and unjust measures.

And whatever else he may have done in his vocation against the command of God, &c., may be mentioned. But if any one does not find himself oppressed with these, or greater sins, he should not be solicitous, or strive to hunt after imaginary sins, and thus make a torture out of confession, but mention one or two, which he knows. Thus: – In particular I confess, that I have once profaned the name of God; again, I have once been immodest in expression, have once neglected this or that, &c. Let this suffice.

But if he is unconscious of any, (which however is almost impossible,) let him mention none in particular, but receive the remission after having made a general confession to God in presence of the minister.

Here the minister shall say:

God be merciful unto thee, and strengthen thy faith. Amen.

Further: – Dost thou believe the remission which I announce, to be the remission of God? Answer. Yes, beloved Sir.

Then he shall say:

Be it unto thee, as thou believest. And I, by the command of our Lord Jesus Christ, announce unto thee the forgiveness of thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Depart in peace.

But those who have great distress of conscience, or who are grieved and disturbed, the minister will not be at a loss to console with more passages of Scripture, and to incite to faith. This shall be only a common form of confession for the uncultivated.

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OF THE
SACRAMENT OF THE ALTAR, OR LORD’S SUPPER:
AS IT IS MOST PLAINLY TO BE TAUGHT BY A FATHER TO HIS FAMILY.

~~~~~

What is the Sacrament of the Altar?

Ans. – It is the true body and blood of our Lord Jesus Christ, with bread and wine, instituted by Christ himself, for us Christians to eat and to drink.

Where is this written?

Ans. – The holy evangelists Matthew, Mark, Luke, and the apostle St. Paul, write thus:

“Our Lord Jesus Christ, the night in which he was betrayed, took bread: and when he had given thanks, he brake it, and gave it unto his disciples, saying, Take, eat; this is my body, which is given for you. Do this in remembrance of me.

Likewise after the supper, he took the cup, gave thanks, and gave it to them, saying, Drink ye all of this; this cup is the New Testament in my blood, which is shed for you and for many, for the remission of sins. Do this, as often as ye drink it, in remembrance of me.”

What is the benefit of such eating and drinking?

Ans. – This is indicated by these words “given and shed for you for the remission of sins;” namely, that through these words in the Sacrament, the remission of sins, life, and salvation are imparted; for where there is remission of sins, there is also life and salvation.

How can bodily eating and drinking effect such great things?

Ans. – Indeed it is not the eating and drinking which have such effect, but these words declaring: “which is given and shed for you for the remission of sins.” Which words, together with the bodily eating and drinking, are considered as the principal thing in the Sacrament; so that whosoever believes these words, enjoys what they indicate and declare, namely, the remission of sins.

Who then receives the Sacrament worthily?

Ans. – Fasting and keeping the body in subjection, are indeed a good external discipline; nevertheless, he only is truly worthy, and well prepared, who has faith in these words: “given and shed for you, for the remission of sins.” But he who disbelieves these words, or doubts, is unworthy and unprepared; since the expression “for you” requires only such hearts as believe.

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PRAYERS.

HOW A FATHER SHOULD TEACH HIS FAMILY

TO DEVOTE THEMSELVES TO GOD IN THE MORNING AND EVENING.

~~~~~

MORNING PRAYER.

In the morning, on rising up, you should utter a benediction, saying:

In the name of God, the Father, Son, and Holy Ghost. Amen.

Then kneeling or standing, repeat the Creed and the Lord’s Prayer; and if you wish you may also repeat the following prayer:

I thank thee, my heavenly Father, through Jesus Christ, thy well-beloved Son, that thou hast guarded me through the past night against all harm and danger. I pray thee, that thou wouldst this day also, defend me against sin and all evil; that all my ways and life may be well-pleasing unto thee. For I commit my body and soul, and all I have into thy hands. Let thy holy angel be with me, so that Satan may exercise no influence over me! Amen.

And, a hymn being sung, or the Ten Commandments repeated, or whatever else your devotion may suggest, proceed to the duties of your calling with pleasure.

EVENING PRAYER.

In the evening, on retiring, you should utter a benediction, saying:

In the name of God, the Father, Son, and Holy Ghost. Amen.

Then kneeling or standing, repeat the Creed and the Lord’s Prayer; and if you wish you may also repeat this prayer:

I thank thee, my heavenly Father, through Jesus Christ, thy dear Son, that thou hast graciously guarded me all this day. I pray thee, pardon all my sins which I have committed against thee. Graciously guard me through this night. I commit my body and soul, and all I have into thy hands. Let thy holy angel be with me, so that Satan may exercise no influence over me! Amen.

And then sleep quickly and peaceably.

HOW A FATHER SHOULD TEACH HIS FAMILY TO PRAY

BEFORE AND AFTER MEAT.

The children and domestics should modestly proceed to the table, and with folded hands, say:

The eyes of all wait upon thee, Lord; and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing.

Whereupon the Lord’s Prayer, and the following prayer, may be repeated:

Lord! our heavenly Father, bless us, and these thy gifts, which we receive from thy goodness, through Jesus Christ our Lord. Amen.

Thus after meat, they should also in like manner be modest, and with folded hands, say:

O give thanks unto the Lord; for he is good, for his mercy endureth for ever. He giveth to the beast his food, and to the young ravens which cry. He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Amen.

Whereupon the Lord’s Prayer, and the following prayer, may be repeated:

O God our heavenly Father! we thank thee, through Jesus Christ, our Lord, for all thy gifts and favors. Thou dost live and reign for ever. Amen

~~~~~~~~~~

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A TABLE OF DUTIES,

SELECTED FROM THE HOLY SCRIPTURES,

FOR THE SEVERAL ORDERS AND CONDITIONS OF MEN,

BY WHICH THEY MAY BE ADMONISHED OF THEIR BUTY.

~~~~~

OF THE CLERGY.

A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; not a novice, holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers. 1 Tim. 3, 2, 6. Tit. 1, 9.

OF CIVIL GOVERNMENT.

Let every soul be subject unto the higher powers. For there is no power but of God; the power that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Rom. 13, 1-5.

*OF SUBJECTS OR COMMON CITIZENS.

Render unto Cesar the things which are Cesar’s, and unto God the things which are God’s. Matt. 22, 21. Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake. For, for this cause pay ye tribute also: for they are God’s minister’s, attending continually upon this very thing. Render therefore to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Rom. 13, 5-7. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior, 1 Tim. 2, 1-3. Put them in mind to be subject to principalities and powers. Tit. 3, 1. Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme: or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. 1 Pet. 2, 13, 14.

*This paragraph does not appear in the edition of 1580, but it is contained in the Leipsic edition of 1790, and it is retained here because it always follows in the detached Catechism. – Trans.

OF HUSBANDS.

Husbands, dwell with your wives according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 1 Pet. 3, 7. And be not bitter against them. Col. 3, 19.

OF WIVES.

Wives, submit yourselves unto your own husbands, as unto the Lord. Eph. 5, 22. Even as Sarah obeyed Abraham, calling him lord, whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 1 Pet. 3, 6.

OF PARENTS.

Fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord. Eph. 6, 4. Col. 3, 21.

OF CHILDREN.

Children, obey your parents in the Lord: for this is right. Honor thy father and mother, – which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth. Eph. 6, 1-3.

OF SERVANTS AND HIRELINGS.

Servants, be obedient to them that are your masters, according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ doing the will of God from the heart; with good will doing service, as to the Lord, and not to men, knowing that whatsoever good things any man doeth, the same shall he receive of the Lord, whether he be bond or free. Eph. 6, 5-8.

OF MASTERS AND MISTRESSES.

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. Eph. 6, 9.

OF COMMON YOUTH.

Ye younger, submit yourselves unto the elder: and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 1 Pet. 5, 5, 6.

OF WIDOWS.

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. 1 Tim. 5, 5, 6.

GENERAL DUTIES.

Thou shalt love thy neighbor as thyself, all other commandments are briefly comprehended in this. Rom. 13, 9. And continue instant in prayer for all men. 1 Tim. 2, 1.

Let each one learn his lesson well,
And peace and order in his house shall dwell.

Note. – Here, forms of marriage and of baptism are inserted in the Leipsic edition of 1790, from which we translate; but as they do not appear in the original edition of 1580, and in some others, and since they are mere forms, we deem it unnecessary to present them in our translation. – Trans.