Likewise also in common trade where one dexterously slips something out of another's hand, so that he must look after it, or surprises and defrauds him in a matter in which he sees advantage and benefit for himself, so that the latter, perhaps on account of distress or debt, cannot regain or redeem it without injury, and the former gains the half or even more; and yet this must not be considered as acquired by fraud or stolen, but honestly bought. Here they say: First come, first served, and every one must look to his own interest, let another get what he can. And who can be so smart as to think of all the ways in which one can get many things into his possession by such specious pretexts? This the world does not consider wrong [nor is it punished by laws], and will not see that the neighbor is thereby placed at a disadvantage, and must sacrifice what he cannot spare without injury. Yet there is no one who wishes this to be done to him; from which we can easily perceive that such devices and pretexts are false.
Thus it was done formerly also with respect to wives: they knew such devices that if one were pleased with another woman, he personally or through others (as there were many ways and means to be invented) caused her husband to conceive a displeasure toward her, or had her resist him and so conduct herself that he was obliged to dismiss her and leave her to the other. That sort of thing undoubtedly prevailed much under the Law, as also we read in the (Gospel of King Herod that he took his brother's wife while he was yet living, and yet wished to be thought an honorable, pious man, as St. Mark also testifies of him. But such an example, I trust, will not occur among us, because in the New Testament those who are married are forbidden to be divorced, except in such a case where one [shrewdly] by some stratagem takes away a rich bride from another. But it is not a rare thing with us that one estranges or alienates another's man-servant or maid-servant, or entices them away by flattering words.
In whatever way such things happen, we must know that God does not wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before the world; for it is a secret and insidious imposition practiced under the hat, as we say, that it may not be observed. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him. And although the judge and every one must leave you in possession of it, yet God will not leave you therein; for He sees the deceitful heart and the malice of the world, which is sure to take an ell in addition wherever you yield to her a finger's breadth, and at length public wrong and violence follow.
Therefore we allow these commandments to remain in their ordinary meaning, that it is commanded, first, that we do not desire our neighbor's damage, nor even assist, nor give occasion for it, but gladly wish and leave him what he has, and, besides, advance and preserve for him what may be for his profit and service, as we should wish to be treated. Thus these commandments are especially directed against envy and miserable avarice, God wishing to remove all causes and sources whence arises everything by which we do injury to our neighbor, and therefore He expresses it in plain words: Thou shalt not covet, etc. For He would especially have the heart pure, although we shall never attain to that as long as we live here; so that this commandment will remain, like all the rest, one that will constantly accuse us and show how godly we are in the sight of God!
Conclusion of the Ten Commandments.
Thus we have the Ten Commandments, a compend of divine doctrine, as to what we are to do in order that our whole life may be pleasing to God, and the true fountain and channel from and in which everything must arise and flow that is to be a good work, so that outside of the Ten Commandments no work or thing can be good or pleasing to God, however great or precious it be in the eyes of the world. Let us see now what our great saints can boast of their spiritual orders and their great and grievous works which they have invented and set up, while they let these pass, as though they were far too insignificant, or had long ago been perfectly fulfilled.
I am of opinion indeed, that here one will find his hands full, [and will have enough] to do to observe these, namely, meekness, patience, and love towards enemies, chastity, kindness, etc., and what such virtues imply. But such works are not of value and make no display in the eyes of the world; for they are not peculiar and conceited works and restricted to particular times, places, rites, and customs, but are common, every-day domestic works which one neighbor can practice toward another; therefore they are not of high esteem.
But the other works cause people to open their eyes and ears wide, and men aid to this effect by the great display, expense, and magnificent buildings with which they adorn them, so that everything shines and glitters. There they waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For when a priest stands there in a surplice embroidered with gilt, or a layman continues all day upon his knees in church, that is regarded as a most precious work which no one can sufficiently praise. But when a poor girl tends a little child and faithfully does what she is told that is considered nothing; for else what should monks and nuns seek in their cloisters?
But see, is not that a cursed presumption of those desperate saints who dare to invent a higher and better life and estate than the Ten Commandments teach, pretending (as we have said) that this is an ordinary life for the common man, but that theirs is for saints and perfect ones? And the miserable blind people do not see that no man can get so far as to keep one of the Ten Commandments as it should be kept, but both the Apostles' Creed and the Lord's Prayer must come to our aid (as we shall hear), by which that [power and strength to keep the commandments] is sought and prayed for and received continually. Therefore all their boasting amounts to as much as if I boasted and said: To be sure, I have not a penny to make payment with, but I confidently undertake to pay ten florins.
All this I say and urge in order that men might become rid of the sad misuse which has taken such deep root and still cleaves to everybody, and in all estates upon earth become used to looking hither only, and to being concerned about these matters. For it will be a long time before they will produce a doctrine or estates equal to the Ten Commandments, because they are so high that no one can attain to them by human power; and whoever does attain to them is a heavenly, angelic man far above all holiness of the world. Only occupy yourself with them, and try your best, apply all power and ability and you will find so much to do that you will neither seek nor esteem any other work or holiness.
Let this be sufficient concerning the first part of the common Christian doctrine, both for teaching and urging what is necessary. In conclusion, however, we must repeat the text which belongs here, of which we have treated already in the First Commandment, in order that we may learn what pains God requires to the end we may learn to inculcate and practice the Ten Commandments:
For 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 (as we have heard above) this appendix was primarily attached to the First Commandment, it was nevertheless [we cannot deny that it was] laid down for the sake of all the commandments, as all of them are to be referred and directed to it. Therefore I have said that this, too, should be presented to and inculcated upon the young, that they may learn and remember it, in order to see what is to urge and compel us to keep these Ten Commandments. And it is to be regarded as though this part were specially added to each, so that it inheres in, and pervades, them all.
Now, there is comprehended in these words (as said before) both an angry word of threatening and a friendly promise to terrify and warn us, and, moreover to induce and encourage us to receive and highly esteem His Word as a matter of divine earnestness, because He Himself declares how much He is concerned about it, and how rigidly He will enforce it, namely, that He will horribly and terribly punish all who despise and transgress His commandments; and again, how richly He will reward, bless, and do all good to those who hold them in high esteem, and gladly do and live according to them. Thus He demands that all our works proceed from a heart which fears and regards God alone, and from such fear avoids everything that is contrary to His will, lest it should move Him to wrath; and, on the other hand, also trusts in Him alone, and from love to Him does all He wishes, because he speaks to us as friendly as a father, and offers us all grace and every good.
Just this is also the meaning and true interpretation of the first and chief commandment, from which all the others must flow and proceed, so that this word: Thou shalt have no other gods before Me, in its simplest meaning states nothing else than this demand: Thou shalt fear, love, and trust in Me as thine only true God. For where there is a heart thus disposed towards God, the same has fulfilled this and all the other commandments. On the other hand, whoever fears and loves anything else in heaven and upon earth will keep neither this nor any. Thus the entire scriptures have everywhere preached and inculcated this commandment, aiming always at these two things: fear of God and trust in Him. And especially the prophet David throughout the Psalms, as when he says [Ps. 147,11]: The Lord taketh pleasure in them that fear Him, in those that hope in His mercy. As if the entire commandment were explained by one verse, as much as to say: The Lord taketh pleasure in those who have no other gods.
Thus the First Commandment is to shine and impart its splendor to all the others. Therefore you must let this declaration run through all the commandments, like a hoop in a wreath, joining the end to the beginning and holding them all together, that it be continually repeated and not forgotten; as, namely, in the Second Commandment, that we fear God and do not take His name in vain for cursing, lying, deceiving, and other modes of leading men astray, or rascality, but make proper and good use of it by calling upon Him in prayer, praise, and thanksgiving, derived from love and trust according to the First Commandment. In like manner such fear, love, and trust is to urge and force us not to despise His Word, but gladly to learn, hear, and esteem it holy, and honor it.
Thus continuing through all the following commandments towards our neighbor likewise, everything is to proceed by virtue of the First Commandment, to wit, that we honor father and mother, masters, and all in authority and be subject and obedient to them, not on their own account, but for God's sake. For you are not to regard or fear father or mother, or from love of them do or omit anything. But see to that which God would have you do, and what He will quite surely demand of you; if you omit that, you have an angry Judge, but in the contrary case a gracious Father.
Again, that you do your neighbor no harm, injury, or violence, nor in any wise encroach upon him as touching his body, wife, property, honor, or rights, as all these things are commanded in their order, even though you have opportunity and cause to do so and no man would reprove you; but that you do good to all men, help them, and promote their interest, howsoever and wherever you can, purely from love of God and in order to please Him, in the confidence that He will abundantly reward you for everything. Thus you see how the First Commandment is the chief source and fountainhead which flows into all the rest, and again, all return to that and depend upon it, so that beginning and end are fastened and bound to each other.
This (I say) it is profitable and necessary always to teach to the young people, to admonish them and to remind them of it, that they may be brought up not only with blows and compulsion, like cattle, but in the fear and reverence of God. For where this is considered and laid to heart that these things are not human trifles, but the commandments of the Divine Majesty, who insists upon them with such earnestness, is angry with, and punishes those who despise them, and, on the other hand, abundantly rewards those who keep them, there will be a spontaneous impulse and a desire gladly to do the will of God. Therefore it is not in vain that it is commanded in the Old Testament to write the Ten Commandments on all walls and corners, yes, even on the garments, not for the sake of merely having them written in these places and making a show of them, as did the Jews, but that we might have our eyes constantly fixed upon them, and have them always in our memory, and that we might practice them in all our actions and ways, and every one make them his daily exercise in all cases, in every business and transaction, as though they were written in every place wherever he would look, yea, wherever he walks or stands. Thus there would be occasion enough, both at home in our own house and abroad with our neighbors, to practice the Ten Commandments, that no one need run far for them.
From this it again appears how highly these Ten Commandments are to be exalted and extolled above all estates, commandments, and works which are taught and practiced aside from them. For here we can boast and say: Let all the wise and saints step forth and produce, if they can, a [single] work like these commandments, upon which God insists with such earnestness, and which He enjoins with His greatest wrath and punishment, and, besides, adds such glorious promises that He will pour out upon us all good things and blessings. Therefore they should be taught above all others, and be esteemed precious and dear, as the highest treasure given by God.
Part Second. OF THE CREED.
Thus far we have heard the first part of Christian doctrine, in which we have seen all that God wishes us to do or to leave undone. Now, there properly follows the Creed, which sets forth to us everything that we must expect and receive from God, and, to state it quite briefly, teaches us to know Him fully. And this is intended to help us do that which according to the Ten Commandments we ought to do. For (as said above) they are set so high that all human ability is far too feeble and weak to [attain to or] keep them. Therefore it is as necessary to learn this part as the former in order that we may know how to attain thereto, whence and whereby to obtain such power. For if we could by our own powers keep the Ten Commandments as they are to be kept, we would need nothing further, neither the Creed nor the Lord's Prayer. But before we explain this advantage and necessity of the Creed, it is sufficient at first for the simple-minded that they learn to comprehend and understand the Creed itself.
In the first place, the Creed has hitherto been divided into twelve articles, although, if all points which are written in the Scriptures and which belong to the Creed were to be distinctly set forth, there would be far more articles, nor could they all be clearly expressed in so few words. But that it may be most easily and clearly understood as it is to be taught to children, we shall briefly sum up the entire Creed in three chief articles, according to the three persons in the Godhead, to whom everything that we believe is related, So that the First Article, of God the Father, explains Creation, the Second Article, of the Son, Redemption, and the Third, of the Holy Ghost, Sanctification. Just as though the Creed were briefly comprehended in so many words: I believe in God the Father, who has created me; I believe in God the Son, who has redeemed me; I believe in the Holy Ghost, who sanctifies me. One God and one faith, but three persons, therefore also three articles or confessions. Let us briefly run over the words.
Article I.
I believe in God the Father Almighty, Maker of heaven and earth.