Works of Martin Luther, with Introductions and Notes · Martin Luther
THE TREATISE
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." [1 Pet. 5:7] 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. [Sidenote: Training Children a Good Work] 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, [Matt 25:35] 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," [Ps. 128:1-4] 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,[39] indulgence-fairs. God have pity on such blindness.
Just as it has been said of the other Commandments, that they are to be fulfilled in the chief work,[40] 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 well-pleasing to God in his works, and that he let such works be nothing else than an exhortation and exercise of his faith, that he trust God and look to Him for blessings and a gracious will; without which faith no work lives, or is good and acceptable; for many heathen have trained their children beautifully, but it is all lost, because of their unbelief. [Sidenote: Obedience to the Church] 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. [Sidenote: The Neglected Duty of the Church] 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. [Hos. 2:5] 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.
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 vitiations 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.[41]
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[42] 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.
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;[43] 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.[44] 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.[45]
XIII. This also is the reason why there is not such great danger in the temporal power as la the spiritual, when it does wrong. For the temporal power can do no harm, since it has nothing to do with preaching and faith and the first three Commandments. But the spiritual power does harm not only when it does wrong, but also when it neglects its duty and busies itself with other things, even if they were better than the very best works of the temporal power. Therefore, we must resist it when it does not do right, and not resist the temporal power although it does wrong. For the poor people believe and do as they see the spiritual power believing and doing; if they are not set an example and are not taught, then they also believe nothing and do nothing; since this power is instituted for no other reason than to lead the people in faith to God. All this is not found in the temporal power; for it may do and leave undone what it will, my faith to God still goes its way and works its works, because I need not believe what it believes. Therefore, also, the temporal power is a very small thing in God's sight, and far too slightly regarded by Him, that for its sake, whether it do right or wrong, we should resist, become disobedient and quarrel. On the other hand, the spiritual power is an exceeding great blessing, and far too precious in His eyes, that the very least of Christians should endure and keep silent, if it departs a hair's breadth from its own duty, not to say when it does the very opposite of its duty, as we now see it do every day.
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,[47] 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. [Sidenote: Exections of the Church] XVII. Here too ought to be mentioned the knavery which is practised by _officiales_[48] 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.
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." [Col. 4:1] 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. [Sidenote: Husband and Wife] 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 [1 Pet. 3:6 ff.] and St. Paul [Eph. 5:22 ff., Col. 3:18 ff.] have said much. But this has its place in the further explanation of the Ten Commandments, and is easily inferred from these passages.
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,[50] 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; [Prov. 1:20 f.] 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 hem, 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." [Matt. 24:23-26] 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.
III. But where there is true meekness, there the heart is pained at every evil which happens to one's enemy. And these are the true children and heirs of God and brethren of Christ, Whose heart was so pained for us all when He died on the holy Cross. Even so we see a pious judge passing sentence upon the criminal with sorrow, and regretting the death which the law imposes. Here the act seems to be one of anger and harshness. So thoroughly good is meekness that even in such works of anger it remains, nay, it torments the heart most sorely when it must be angry and severe. [Sidenote: The Limits of Meekness] But here we must watch, that we be not meek contrary to God's honor and Commandment. For it is written of Moses that he was the very meekest man on earth, and yet, when the Jews had worshiped the golden calf and provoked God to anger [Sir. 45:4], he put many of them to death, and thereby made atonement before God. [Ex. 32:28] Likewise it is not fitting that the magistrates should be idle and allow sin to have sway, and that we say nothing. My own possessions, my honor, my injury, I must not regard, nor grow angry because of them; but God's honor and Commandment we must protect, and injury or injustice to our neighbor we must prevent, the magistrates with the sword, the rest of us with reproof and rebuke, yet always with pity for those who have merited the punishment.
This high, noble, sweet work can easily be learned, if we perform it in faith, and as an exercise of faith. For if faith does not doubt the favor of God nor question that God is gracious, it will become quite easy for a man to be gracious and favorable to his neighbor, however much he may have sinned; for we have sinned much more against God. Behold, a short Commandment this, but it presents a long, mighty exercise of good works and of faith. _Thou shalt not commit adultery._ [Sidenote: The Sixth Commandment: The Duty of Purity] In this Commandment, too a good work is commanded, which includes much and drives away much vice; it is called purity, or chastity, of which much is written and preached, and it is well known to every one, only that it is not as carefully observed and practised as other works which are not commanded. So ready are we to do what is not commanded and to leave undone what is commanded. We see that the world is full of shameful works of unchastity, indecent words, tales and ditties, temptation to which is daily increased through gluttony and drunkenness, idleness and frippery. Yet we go our way as if we were Christians; when we have been to church, have said our little prayer, have observed the fasts and feasts, then we think our whole duty is done.
Now, if no other work were commanded but chastity alone, we would all have enough to do with this one; so perilous and raging a vice is unchastity. It rages in all our members: in the thoughts of our hearts, in the seeing of our eyes, in the hearing of our ears, in the words of our mouth, in the works of our hands and feet and all our body. To control all these requires labor and effort; and thus the Commandments of God teach us how great truly good works are, nay, that it is impossible for us of our own strength to conceive a good work, to say nothing of attempting or doing it. St Augustine says, that among all the conflicts of the Christian the conflict of chastity is the hardest, for the one reason alone, that it continues daily without ceasing, and chastity seldom prevails. This all the saints have wept over and lamented, as St. Paul does, Romans vii: "I find in me, that is in my flesh, no good thing." [Rom. 7:18] [Sidenote: Helps Against Unchastity] II. If this work of chastity is to be permanent, it will drive to many other good works, to fasting and temperance over against gluttony and drunkenness, to watching and early rising over against laziness and excessive sleep, to work and labor over against idleness. For gluttony, drunkenness, lying late abed, loafing and being without work are weapons of unchastity, with which chastity is quickly overcome. [Rom. 13:12 f.] On the other hand, the holy Apostle Paul calls fasting, watching and labor godly weapons, with which unchastity is mastered; but, as has been said above, these exercises must do no more than overcome unchastity, and not pervert nature.
Above all this, the strongest defence is prayer and the Word of God; namely, that when evil lust stirs, a man flee to prayer, call upon God's mercy and help, read and meditate on the Gospel, and in it consider Christ's sufferings. Thus says Psalm cxxxvii: "Happy shall he be, that taketh and dasheth the little ones of Babylon against the rock," [Ps. 137:9] that is, if the heart runs to the Lord Christ with its evil thoughts while they are yet young and just beginning; for Christ is a Rock, on which they are ground to powder and come to naught. See, here each one will find enough to do with himself, and more than enough, and will be given many good works to do within himself. But now no one uses prayer, fasting, watching, labor for this purpose, but men stop in these works as if they were in themselves the whole purpose, although they should be arranged so as to fulfil the work of this Commandment and purify us daily more and more. Some have also indicated more things which should be avoided, such as soft beds and clothes, that we should avoid excessive adornment, and neither associate nor talk with members of the opposite sex, nor even look upon them, and whatsoever else may be conducive to chastity. In all these things no one can fix a definite rule and measure. Each one must watch himself and see what things are needful to him for chastity, in what quantity and how long they help him to be chaste, that he may thus choose and observe them for himself; if he cannot do this, let him for a time give himself up to be controlled by another, who may hold him to such observance until he can learn to rule himself. This was the purpose for which the monastic houses were established of old, to teach young people discipline and purity.
Yet we must not despair if we are not soon rid of the temptation, nor by any means immune that we are free from it as long as we live, and we must regard it only as an incentive and admonition to prayer, fasting, watching, laboring, and to other exercises for the quenching of the flesh, especially to the practice and exercise of faith in God. For that chastity is not precious which is at ease, but that which is at war with unchastity, and fights, and without ceasing drives out all the poison with which the flesh and the evil spirit attack it. Thus St. Peter says, "I beseech you, abstain from fleshly desires and lusts, which war always against the soul." [1 Pet. 2:11] And St Paul, Romans vi, "Ye shall not obey the body in its lusts." [Rom. 6:12] In these and like passages it is shown that no one is without evil lust; but that everyone shall and must daily fight against it. But although this brings uneasiness and pain, it is none the less a work that gives pleasure, in which we shall have our comfort and satisfaction. For they who think they make an end of temptation by yielding to it, only set themselves on fire the more; and although for a time it is quiet, it comes again with more strength another time, and finds the nature weaker than before.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.