Starts discussion of Fourth Commandment (honor our parents)
By Martin Luther

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