this matter the bishops and priests, or they to whom the work of preaching A treatise on Good Works is entrusted, are most at fault, because they do not preach the Gospel, and do not teach the people how they ought to look on at mass, hear preaching and pray. Therefore, we will briefly explain these three works. II. In the mass it is necessary that we attend with our a hearts also; and we do attend, when we exercise faith in our hearts. Here we must repeat the words of Christ, when He institutes the mass and says, "Take and eat, this is My Body, which is given for you"; in like manner over the cup, "Take and drink ye all of it: this is a new, everlasting Testament in My Blood, which is shed for you and for many for the remission of sins. This shall ye do, as oft as ye do it, in remembrance of Me." In these words Christ has made for Himself a memorial or anniversary, to be daily observed in all Christendom, and has added to it a glorious, rich, great testament, in which no interest, money or temporal possessions are bequeathed and distributed, but the forgiveness of all sins, grace and mercy unto eternal life, that all who come to this memorial shall have the same testament; and then He died, whereby this testament has become permanent and irrevocable. In proof and evidence of which, instead of letter and seal, He has left with us His own Body and Blood under the bread and wine. Here there is need that a man practise the first works of this Commandment right well, that he doubt not that what Christ has said is true, and consider the testament sure, so that he make not Christ a liar. For if you are present at mass and do not consider nor believe that here Christ through His testament has bequeathed and given you forgiveness of all your sins, what else is it, than as if you said: "I do not know or do not believe that it is true that forgiveness of my sins is here bequeathed and given me"? Oh, how many masses there are in the world at present! but how few who hear them with such faith and benefit! Most grievously is God provoked to anger thereby. For this reason also no one shall or can reap any benefit from the mass except he be in trouble of soul and long for divine mercy, and desire to be rid of his sins; or, if he have an evil intention, he must be changed during the mass, and come to have a desire for this testament. For this reason in olden times no open sinner was allowed to be present at the mass. When this faith is rightly present, the heart must be made joyful by the A treatise on Good Works testament, and grow warm and melt in God's love. Then will follow praise and thanksgiving with a pure heart, from which the mass is called in Greek Eucharistia, that is, "thanksgiving," because we praise and thank God for this comforting, rich, blessed testament, just as he gives thanks, praises and is joyful, to whom a good friend has presented a thousand and more gulden. Although Christ often fares like those who make several persons rich by their testament, and these persons never think of them, nor praise or thank them. So our masses at present are merely celebrated, without our knowing why or wherefore, and consequently we neither give thanks nor love nor praise, remain parched and hard, and have enough with our little prayer. Of this more another time. III. The sermon ought to be nothing else than the proclamation of this testament. But who can hear it if no one preaches it? Now, they who ought to preach it, themselves do not know it. This is why the sermons ramble off into other unprofitable stories, and thus Christ is forgotten, while we fare like the man in II. Kings vii: we see our riches but do not enjoy them. Of which the Preacher also says, "This is a great evil, when God giveth a man riches, and giveth him not power to enjoy them." So we look on at unnumbered masses and do not know whether the mass be a testament, or what it be, just as if it were any other common good work by itself. O God, how exceeding blind we are! But where this is rightly preached, it is necessary that it be diligently heard, grasped, retained, often thought of, and that the faith be thus strengthened against all the temptation of sin, whether past, or present, or to come. Lo! this is the only ceremony or practice which Christ has instituted, in which His Christians shall assemble, exercise themselves and keep it with one accord; and this He did not make to be a mere work like other ceremonies, but placed into it a rich, exceeding great treasure, to be offered and bestowed upon all who believe on it. This preaching should induce sinners to grieve over their sins, and should kindle in them a longing for the treasure. It must, therefore, be a grievous sin not to hear the Gospel, and to despise such a treasure and so rich a feast to which we are bidden; but a much greater sin not to preach the Gospel, and to let so many people who would gladly hear it perish, A treatise on Good Works since Christ has so strictly commanded that the Gospel and this testament be preached, that He does not wish even the mass to be celebrated, unless the Gospel be preached, as He says: "As oft as ye do this, remember me"; that is, as St. Paul says, "Ye shall preach of His death." For this reason it is dreadful and horrible in our times to be a bishop, pastor and preacher; for no one any longer knows this testament, to say nothing of their preaching it, although this is their highest and only duty and obligation. How heavily must they give account for so many souls who must perish because of this lack in preaching. IV. We should pray, not as the custom is, counting many pages or beads, but fixing our mind upon some pressing need, desire it with all earnestness, and exercise faith and confidence toward God in the matter, in such wise that we do not doubt that we shall be heard. So St. Bernard instructs his brethren and says: "Dear brethren, you shall by no means despise your prayer, as if it were in vain, for I tell you of a truth that, before you have uttered the words, the prayer is already recorded in heaven; and you shall confidently expect from God one of two things: either that your prayer will be granted, or that, if it will not be granted, the granting of it would not be good for you." Prayer is, therefore, a special exercise of faith, and faith makes the prayer so acceptable that either it will surely be granted, or something better than we ask will be given in its stead. So also says St. James: "Let him who asketh of God not waver in faith; for if he wavers, let not that man think that he shall receive any thing of the Lord." This is a clear statement, which says directly: he who does not trust, receives nothing, neither that which he asks, nor anything better. And to call forth such faith, Christ Himself has said, Mark xi: "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall surely have them." And Luke xi: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what father is there of you, who, if his son shall ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? or if he ask an egg, A treatise on Good Works will he give him a scorpion? But if you know how to give good gifts to your children, and you yourselves are not naturally good, how much more shall your Father which is in heaven give a good spirit to all them that ask Him!" V. Who is so hard and stone-like, that such mighty words ought not to move him to pray with all confidence! joyfully and gladly? But how many prayers must be reformed, if we are to pray aright according to these words! Now, indeed, all churches and monastic houses are full of praying and singing, but how does it happen that so little improvement and benefit result from it, and things daily grow worse? The reason is none other than that which St. James indicates when he says: "You ask much and receive not, because ye ask amiss." For where this faith and confidence is not in the prayer, the prayer is dead, and nothing more than a grievous labor and work. If anything is given for it, it is none the less only temporal benefit without any blessing and help for the soul; nay, to the great injury and blinding of souls, so that they go their way, babbling much with their mouths, regardless of whether they receive, or desire, or trust; and in this unbelief, the state of mind most opposed to the exercise of faith and to the nature of prayer, they remain hardened. From this it follows that one who prays aright never doubts that his prayer is surely acceptable and heard, although the very thing for which he prays be not given him. For we are to lay our need before God in prayer, but not prescribe to Him a measure, manner, time or place; but if He wills to give it to us better or in another way than we think, we are to leave it to Him; for frequently we do not know what we pray, as St. Paul says, Romans viii; and God works and gives above all that we understand, as he says, Ephesians iii, so that there be no doubt that the prayer is acceptable and heard, and we yet leave to God the time, place, measure and limit; He will surely do what is right. They are the true worshipers, who worship God in spirit and in truth. For they who believe not that they will be heard, sin upon the left hand against this Commandment, and go far astray with their unbelief. But they who set a limit for Him, sin upon the other side, and come too close with their tempting of God. So He has forbidden both, that we should err from His Commandment neither to the left nor to the A treatise on Good Works right, that is, neither with unbelief nor with tempting, but with simple faith remain on the straight road, trusting Him, and yet setting Him no bounds. VI. Thus we see that this Commandment, like the Second, is to be nothing else than a doing and keeping of the First Commandment, that is, of faith, trust, confidence, hope and love to God, so that in all the Commandments the First may be the captain, and faith the chief work and the life of all other works, without which, as was said, they cannot be good. But if you say: "What if I cannot believe that my prayer is heard and accepted?" I answer: For this very reason faith, prayer and all other good works are commanded, that you shall know what you can and what you cannot do. And when you find that you cannot so believe and do, then you are humbly to confess it to God, and so begin with a weak spark of faith and daily strengthen it more and more by exercising it in all your living and doing. For as touching infirmity of faith (that is, of the First and highest Commandment), there is no one on earth who does not have his good share of it. For even the holy Apostles in the Gospel, and especially St. Peter, were weak in faith, so that they also prayed Christ and said: "Lord, increase our faith "; and He very frequently rebukes them because they have so little faith. Therefore you shall not despair, nor give up, even if you find that you do not believe as firmly as you ought and wish, in your prayer or in other works. Nay, you shall thank God with all your heart that He thus reveals to you your weakness, through which He daily teaches and admonishes you how much you need to exercise yourself and daily strengthen yourself in faith. For how many do you see who habitually pray, sing, read, work and seem to be great saints, and yet never get so far as to know where they stand in respect of the chief work, faith; and so in their blindness they lead astray themselves and others; think they are very well off, and so unknowingly build on the sand of their works without any faith, not on God's mercy and promise through a firm, pure faith. Therefore, however long we live, we shall always have our hands full to remain, with all our works and sufferings, pupils of the First Commandment and of faith, and not to cease to learn. No one knows what A treatise on Good Works a great thing it is to trust God alone, except he who attempts it with his works. VII. Again: if no other work were commanded, would not prayer alone suffice to exercise the whole life of man in faith? For this work the spiritual estate has been specially established, as indeed in olden times some Fathers prayed day and night. Nay, there is no Christian who does not have time to pray without ceasing. But I mean the spiritual praying, that is: no one is so heavily burdened with his labor, but that if he will he can, while working, speak with God in his heart, lay before Him his need and that of other men, ask for help, make petition, and in all this exercise and strengthen his faith. This is what the Lord means, Luke xviii, when He says, "Men ought always to pray, and never cease," although in Matthew vi. He forbids the use of much speaking and long prayers, because of which He rebukes the hypocrites; not because the lengthy prayer of the lips is evil, but because it is not that true prayer which can be made at all times, and without the inner prayer of faith is nothing. For we must also practise the outward prayer in its proper time, especially in the mass, as this Commandment requires, and wherever it is helpful to the inner prayer and faith, whether in the house or in the field, in this work or in that; of which we have no time now to speak more. For this belongs to the Lord's Prayer, in which all petitions and spoken prayer are summed up in brief words. VIII. Where now are they who desire to know and to do good works? Let them undertake prayer alone, and rightly exercise themselves in faith, and they will find that it is true, as the holy Fathers have said, that there is no work like prayer. Mumbling with the mouth is easy, or at least considered easy, but with earnestness of heart to follow the words in deep devotion, that is, with desire and faith, so that one earnestly desires what the words say, and not to doubt that it will be heard: that is a great deed in God's eyes. Here the evil spirit hinders men with all his powers. Oh, how often will he here prevent the desire to pray, not allow us to find time and place, nay, often also raise doubts, whether a man is worthy to ask anything of such a Majesty as God is, and so confuse us that a man himself does not A treatise on Good Works know whether it is really true that he prays or not; whether it is possible that his prayer is acceptable, and other such strange thoughts. For the evil spirit knows well how powerful one man's truly believing prayer is, and how it hurts him, and how it benefits all men. Therefore he does not willingly let it happen. When so tempted, a man must indeed be wise, and not doubt that he and his prayer are, indeed, unworthy before such infinite Majesty; in no wise dare he trust his worthiness, or because of his unworthiness grow faint; but he must heed God's command and cast this up to Him, and hold it before the devil, and say: "Because of my worthiness I do nothing, because of my unworthiness I cease from nothing. I pray and work only because God of His pure mercy has promised to hear and to be gracious to all unworthy men, and not only promised it, but He has also most sternly, on pain of His everlasting displeasure and wrath, commanded us to pray, to trust and to receive. If it has not been too much for that high Majesty so solemnly and highly to obligate His unworthy worms to pray, to trust, and to receive from Him, how shall it be too much for me to take such command upon myself with all joy, however worthy or unworthy I may be?" Thus we must drive out the devil's suggestion with God's command. Thus will he cease, and in no other way whatever. IX. But what are the things which we must bring before Almighty God in prayer and lamentation, to exercise faith thereby? Answer: First, every man's own besetting need and trouble, of which David says, Psalm xxxii: "Thou art my refuge in all trouble which compasseth me about; Thou art my comfort, to preserve me from all evil which surrounds me." Likewise, Psalm cxlii: "I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before Him; I showed before Him my trouble." In the mass a Christian shall keep in mind the short-comings or excesses he feels, and pour out all these freely before God with weeping and groaning, as woefully as he can, as to his faithful Father, who is ready to help him. And if you do not know or recognise your need, or have no trouble, then you shall know that you are in the worst possible plight. For this is the greatest trouble, that you find yourself so hardened, hard-hearted and insensible that no trouble moves A treatise on Good Works you. There is no better mirror in which to see your need than simply the Ten Commandments, in which you will find what you lack and what you should seek. If, therefore, you find in yourself a weak faith, small hope and little love toward God; and that you do not praise and honor God, but love your own honor and fame, think much of the favor of men, do not gladly hear mass and sermon, are indolent in prayer, in which things every one has faults, then you shall think more of these faults than of all bodily harm to goods, honor and life, and believe that they are worse than death and all mortal sickness. These you shall earnestly lay before God, lament and ask for help, and with all confidence expect help, and believe that you are heard and shall obtain help and mercy. Then go forward into the Second Table of the Commandments, and see how disobedient you have been and still are toward father and mother and all in authority; how you sin against your neighbor with anger, hatred and evil words; how you are tempted to unchastity, covetousness and injustice in word and deed against your neighbor; and you will doubtless find that you are full of all need and misery, and have reason enough to weep even drops of blood, if you could. X. But I know well that many are so foolish as not to want to ask for such things, unless they first be conscious that they are pure, and believe that God hears no one who is a sinner. All this is the work of those false preachers, who teach men to begin, not with faith and trust in God's favor, but with their own works. Look you, wretched man! if you have broken a leg, or the peril of death overtakes you, you call upon God, this Saint and that, and do not wait until your leg is healed, or the danger is past: you are not so foolish as to think that God hears no one whose leg is broken, or who is in bodily danger. Nay, you believe that God shall hear most of all when you are in the greatest need and fear. Why, then, are you so foolish here, where there is immeasurably greater need and eternal hurt, and do not want to ask for faith, hope, love, humility, obedience, chastity, gentleness, peace, righteousness, unless you are already free of all your unbelief, doubt, pride, disobedience, unchastity, anger, covetousness and unrighteousness. A treatise on Good Works Although the more you find yourself lacking in these things, the more and more diligently you ought to pray or cry. So blind are we: with our bodily sickness and need we run to God; with the soul's sickness we run from Him, and are unwilling to come back before we are well, exactly as if there could be one God who could help the body, and another God who could help the soul; or as if we would help ourselves in spiritual need, although it really is greater than the bodily need. Such plan and counsel is of the devil. Not so, my good man! If you wish to be cured of sin, you must not withdraw from God, but run to Him, and pray with much more confidence than if a bodily need had overtaken you. God is not hostile to sinners, but only to unbelievers, that is, to such as do not recognize and lament their sin, nor seek help against it from God, but in their own presumption wish first to purify themselves, are unwilling to be in need of His grace, and will not suffer Him to be a God Who gives to everyone and takes nothing in return. XI. All this has been said of prayer for personal needs, and of prayer in general. But the prayer which really belongs to this Commandment and is called a work of the Holy Day, is far better and greater, and is to be made for all Christendom, for all the need of all men, of foe and friend, especially for those who belong to the parish or bishopric. Thus St. Paul commanded his disciple Timothy: exhort thee, that thou see to it, that prayers and intercessions 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 Saviour." For this reason Jeremiah, chapter xxix, commanded the people of Israel to pray for the city and land of Babylon, because in the peace thereof they should have peace. And Baruch i: "Pray for the life of the king of Babylon and for the life of his son, that we may live in peace under their rule." This common prayer is precious and the most powerful, and it is for its sake that we come together. For this reason also the Church is called a House of Prayer, because in it we are as a congregation with one accord to consider our need and the needs of all men, present them before God, and A treatise on Good Works call upon Him for mercy. But this must be done with heart-felt emotion and sincerity, so that we feel in our hearts the need of all men, and that we pray with true sympathy for them, in true faith and confidence. Where such prayers are not made in the mass, it were better to omit the mass. For what sense is there in our coming together into a House of Prayer, which coming together shows that we should make common prayer and petition for the entire congregation, if we scatter these prayers, and so distribute them that everyone prays only for himself, and no one has regard for the other, nor concerns himself for another's need? How can that prayer be of help, good, acceptable and a common prayer, or a work of the Holy Day and of the assembled congregation, which they make who make their own petty prayers, one for this, the other for that, and have nothing but self- seeking, selfish prayers, which God hates? XII. A suggestion of this common prayer has been retained from ancient practice, when at the end of the sermon the Confession of Sins is said and prayer is made on the pulpit for all Christendom. But this should not be the end of the matter, as is now the custom and fashion; it should be an exhortation to pray throughout the entire mass for such need as the preacher makes us feel; and in order that we may pray worthily, he first exhorts us because of our sin, and thereby makes us humble. This should be done as briefly as possible, that then the entire congregation may confess their own sin and pray for every one with earnestness and faith. Oh, if God granted that any congregation at all heard mass and prayed in this way, so that a common earnest heart-cry of the entire people would rise up to God, what immeasurable virtue and help would result from such a prayer! What more terrible thing could happen to all the evil spirits? What greater work could be done on earth, whereby so many pious souls would be preserved, so many sinners converted? For, indeed, the Christian Church on earth has no greater power or work than such common prayer against everything that may oppose it. This the evil spirit knows well, and therefore he does all that he can to prevent such prayer. Gleefully he lets us go on building churches, endowing many monastic houses, making music, reading, singing, observing many masses, and multiplying ceremonies beyond all measure. A treatise on Good Works This does not grieve him, nay, he helps us do it, that we may consider such things the very best, and think that thereby we have done our whole duty. But in that meanwhile this common, effectual and fruitful prayer perishes and its omission is unnoticed because of such display, in this he has what he seeks. For when prayer languishes, no one will take anything from him, and no one will withstand him. But if he noticed that we wished to practise this prayer, even if it were under a straw roof or in a pig-sty, he would indeed not endure it, but would fear such a pig-sty far more than all the high, big and beautiful churches, towers and bells in existence, if such prayer be not in them. It is indeed not a question of the places and buildings in which we assemble, but only of this unconquerable prayer, that we pray it and bring it before God as a truly common prayer. XIII. The power of this prayer we see in the fact that in olden times Abraham prayed for the five cities, Sodom, Gomorrah, etc., Genesis xviii, and accomplished so much, that if there had been ten righteous people in them, two in each city, God would not have destroyed them. What then could many men do, if they united in calling upon God earnestly and with sincere confidence? St. James also says: "Dear brethren, pray for one another, that ye may be saved. For the prayer of a righteous man availeth much, a prayer that perseveres and does not cease" (that is, which does not cease asking ever more and more, although what it asks is not immediately granted, as some timid men do). And as an example in this matter he sets before us Elijah, the Prophet, "who was a man," he says, "as we are, and prayed, that it might not rain; and it rained not by the space of three years and six months. And he prayed again, and it rained, and everything became fruitful." There are many texts and examples in the Scriptures which urge us to pray, only that it be done with earnestness and faith. As David says, "The eyes of the Lord are upon the righteous, and His ears are open unto their cry." Again, "The Lord is nigh unto all them that call upon Him, to all that call upon Him in truth." Why does he add, "call upon Him in truth"? Because that is not prayer nor calling upon God when the mouth alone mumbles. What should God do, if you come along with your mouth, book or Paternoster, and think of nothing except that you may finish the words and A treatise on Good Works complete the number? So that if some one were to ask you what it all was about, or what it was that you prayed for, you yourself would not know; for you had not thought of laying this or that matter before God or desiring it. Your only reason for praying is that you are commanded to pray this and so much, and this you intend to do in full. What wonder that thunder and lightning frequently set churches on fire, because we thus make of the House of Prayer a house of mockery, and call that prayer in which we bring nothing before God and desire nothing from Him. But we should do as they do who wish to ask a favor of great princes. These do not plan merely to babble a certain number of words, for the prince would think they mocked him, or were insane; but they put their request very plainly, and present their need earnestly, and then leave it to his mercy, in good confidence that he will grant it. So we must deal with God of definite things, namely, mention some present need, commend it to His mercy and good-will, and not doubt that it is heard; for He has promised to hear such prayer, which no earthly lord has done. XIV. We are masters in this form of prayer when we suffer bodily need; when we are sick we call here upon St. Christopher, there upon St. Barbara; we vow a pilgrimage to St. James, to this place and to that; then we make earnest prayer, have a good confidence and every good kind of prayer. But when we are in our churches during mass, we stand like images of saints; know nothing to speak of or to lament; the beads rattle, the pages rustle and the mouth babbles; and that is all there is to it. But if you ask what you shall speak of and lament in your prayer, you can easily learn from the Ten Commandments and the Lord's Prayer. Open your eyes and look into your life and the life of all Christians, especially of the spiritual estate, and you will find how faith, hope, love, obedience, chastity and every virtue languish, and all manner of heinous vices reign; what a lack there is of good preachers and prelates; how only knaves, children, fools and women rule. Then you will see that there were need every hour without ceasing to pray everywhere with tears of blood to God, Who is so terribly angry with men. And it is true that it has never been more necessary to pray than at this time, and it will be more so from now on to the end of the world. If such terrible crimes do not move you to A treatise on Good Works lament and complain, do not permit yourself to be led astray by your rank, station, good works or prayer: there is no Christian vein or trait in you, however righteous you may be. But it has all been foretold, that when God's anger is greatest and Christendom suffers the greatest need, then petitioners and supplicants before God shall not be found, as Isaiah says with tears, chapter lxiv: "Thou art angry with us, and there is none that calleth upon Thy Name, that stirreth up himself to take hold of Thee." Likewise, Ezekiel xxii: "I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it; but I found none. Therefore have I poured out Mine indignation upon them; I have consumed them with the fire of My wrath." With these words God indicates how He wants us to withstand Him and turn away His anger from one another, as it is frequently written of the Prophet Moses, that he restrained God, lest His anger should overwhelm the people of Israel. XV. But what will they do, who not only do not regard such misfortune of Christendom, and do not pray against it, but laugh at it, take pleasure in it, condemn, malign, sing and talk of their neighbor's sins, and yet dare, unafraid and unashamed, go to church, hear mass, say prayers, and regard themselves and are regarded as pious Christians? These truly are in need that we pray twice for them, if we pray once for those whom they condemn, talk about and laugh at. That there would be such is also prophesied by the thief on Christ's left hand, who blasphemed Him in His suffering, weakness and need; also by all those who reviled Christ on the Cross, when they should most of all have helped Him. O God, how blind, nay, how insane have we Christians become! When will there be an end of wrath, O heavenly Father? That we mock at the misfortune of Christendom, to pray for which we gather together in Church and at the mass, that we blaspheme and condemn men, this is the fruit of our mad materialism. If the Turk destroys cities, country and people, and ruins churches, we think a great injury has been done Christendom. Then we complain, and urge kings and princes to war. But when faith perishes, love grows cold, God's Word is neglected, and all manner of sin flourishes, then no one thinks of fighting, nay, pope, bishops, A treatise on Good Works priests and clergy, who ought to be generals, captains and standard-bearers in this spiritual warfare against these spiritual and many times worse Turks, these are themselves the very princes and leaders of such Turks and of the devil host, just as Judas was the leader of the Jews when they took Christ. It had to be an apostle, a bishop, a priest, one of the number of the best, who began the work of slaying Christ. So also must Christendom be laid waste by no others than those who ought to protect it, and yet are so insane that they are ready to eat up the Turks and at home themselves set house and sheep-cote on fire and let them burn up with the sheep and all other contents, and none the less worry about the wolf in the woods. Such are our times, and this is the reward we have earned by our ingratitude toward the endless grace which Christ has won for us freely with His precious blood, grievous labor and bitter death. XVI. Lo! where are the idle ones, who do not know how to do good works? Where are they who run to Rome, to St. James, hither and thither? Take up this one single work of the mass, look on your neighbor's sin and ruin, and have pity on him; let it grieve you, tell it to God, and pray over it. Do the same for every other need of Christendom, especially of the rulers, whom God, for the intolerable punishment and torment of us all, allows to fall and be misled so terribly. If you do this diligently, be assured you are one of the best fighters and captains, not only against the Turks, but also against the devils and the powers of hell. But if you do it not, what would it help you though you performed all the miracles of the saints, and murdered all the Turks, and yet were found guilty of having disregarded your neighbor's need and of having thereby sinned against love? For Christ at the last day will not ask how much you have prayed, fasted, pilgrimaged, done this or that for yourself, but how much good you have done to others, even the very least. Now without doubt among the "least" are also those who are in sin and spiritual poverty, captivity and need, of whom there are at present far more than of those who suffer bodily need. Therefore take heed: our own self- assumed good works lead us to and into ourselves, that we seek only our own benefit and salvation; but God's commandments drive us to our neighbor, that we may thereby benefit others to their salvation. Just as A treatise on Good Works Christ on the Cross prayed not for Himself alone, but rather for us, when He said, "Father, forgive them, fort they know not what they do," so we also must pray for one another. From which every man may know that the slanderers, frivolous judges and despisers of other people are a perverted, evil race, who do nothing else than heap abuse on those for whom they ought to pray; in which vice no one is sunk so deep as those very men who do many good works of their own, and seem to men to be something extraordinary, and are honored because of their beautiful, splendid life in manifold good works. XVII. Spiritually understood, this Commandment has a yet far higher work, which embraces the whole nature of man. Here it must be known that in Hebrew " Sabbath " means " rest," because on the seventh day God rested and ceased from all His works, which He had made. Genesis ii. Therefore He commanded also that the seventh day should be kept holy and that we cease from our works which we do the other six days. This Sabbath has now for us been changed into the Sunday, and the other days are called work-days; the Sunday is called rest-day or holiday or holy day. And would to God that in Christendom there were no holiday except the Sunday; that the festivals of Our Lady and of the Saints were all transferred to Sunday; then would many evil vices be done away with through the labor of the work-days, and lands would not be so drained and impoverished. But now we are plagued with many holidays, to the destruction of souls, bodies and goods; of which matter much might be said. This rest or ceasing from labors is of two kinds, bodily and spiritual. For this reason this Commandment is also to be understood in two ways. The bodily rest is that of which we have spoken above, namely, that we omit our business and work, in order that we may gather in the church, see mass, hear God's Word and make common prayer. This rest is indeed bodily and in Christendom no longer commanded by God, as the Apostle says, Colossians ii, "Let no man obligate you to any holiday whatever" -- for they were of old a figure, but now the truth has been fulfilled, so that all days are holy days, as Isaiah says, chapter lxvi, "One holy day shall follow the other"; on the other hand, all days are workdays. Yet it is a A treatise on Good Works necessity and ordained by the Church for the sake of the imperfect laity and working people, that they also may be able to come to hear God's Word. For, as we see, the priests and clergy celebrate mass every day, pray at all hours and train themselves in God's Word by study, reading and hearing. For this reason also they are freed from work before others, supported by tithes and have holy-day every day, and every day do the works of the holy-day, and have no work-day, but for them one day is as the other. And if we were all perfect, and knew the Gospel, we might work every day if we wished, or rest if we could. For a day of rest is at present not necessary nor commanded except only for the teaching of God's Word and prayer. The spiritual rest, which God particularly intends in this Commandment, is this: that we not only cease from our labor and trade, but much more, that we let God alone work in us and that we do nothing of our own with all our powers. But how is this done? In this way: Man, corrupted by sin, has much wicked love and inclination toward all sins, as the Scriptures say, Genesis viii, "Man's heart and senses incline always to the evil," that is, to pride, disobedience, anger, hatred, covetousness, unchastity, etc., and summa summarum, in all that he does and leaves undone, he seeks his own profit, will and honor rather than God's and his neighbor's. Therefore all his works, all his words, all his thoughts, all his life are evil and not godly. Now if God is to work and to live in him, all this vice and wickedness must be choked and up-rooted, so that there may be rest and a cessation of all our works, thoughts and life, and that henceforth (as St. Paul says, Galatians ii.) it may be no longer we who live, but Christ Who lives, works and speaks in us. This is not accomplished with comfortable, pleasant days, but here we must hurt our nature and let it be hurt. Here begins the strife between the spirit and the flesh; here the spirit resists anger, lust, pride, while the flesh wants to be in pleasure, honor and comfort. Of this St. Paul says, Galatians v, "They that are our Lord Christ's have crucified the flesh with its affections and lusts." Then follow the good works, -- fasting, watching, labor, of which some say and write so much, although they know neither the source nor the purpose of these A treatise on Good Works good works. Therefore we will now also speak of them. XVIII. This rest, namely, that our work cease and God alone work in us, is accomplished in two ways. First, through our own effort, secondly, through the effort or urging of others. Our own effort is to be so made and ordered that, in the first place, when we see our flesh, senses, will and thoughts tempting us, we resist them and do not heed them, as the Wise Man says: "Follow not thine own desires." And Moses, Deuteronomy xii: "Thou shalt not do what is right in thine own eyes." Here a man must make daily use of those prayers which David prays: "Lord, lead me in Thy path, and let me not walk in my own ways," and many like prayers, which are all summed up in the prayer, "Thy kingdom come." For the desires are so many, so various, and besides at times so nimble, so subtile and specious, through the suggestions of the evil one, that it is not possible for a man to control himself in his own ways. He must let hands and feet go, commend himself to God's governance, and entrust nothing to his reason, as Jeremiah says, "O Lord, I know that the way of man is not in his own power." We see proof of this, when the children of Israel went out of Egypt through the Wilderness, where there was no way, no food, no drink, no help. Therefore God went before them, by day in a bright: cloud, by night in a fiery pillar, fed them with manna from heaven, and kept their garments and shoes that they waxed not old, as we read in the Books of Moses. For this reason we pray: "Thy kingdom come, that Thou rule us, and not: we ourselves," for there is nothing more perilous in us than our reason and will. And this is the first and highest work of God in us and the best training, that we cease from our works, that we let our reason and will be idle, that we rest and commend ourselves to God in all things, especially when they seem to be spiritual and good. XIX. After this comes the discipline of the flesh, to kill its gross, evil lust, to give it rest and relief. This we must kill and quiet with fasting, watching and labor, and from this we learn how much and why we shall fast, watch and labor. There are, alas! many blind men, who practise their castigation, whether it be fasting, watching or labor, only because they think these are A treatise on Good Works good works, intending by them to gain much merit. Far blinder still are they who measure their fasting not only by the quantity or duration, as these do, but also by the nature of the food, thinking that it is of far greater worth if they do not eat meat, eggs or butter. Beyond these are those who fast according to the saints, and according to the days; one fasting on Wednesday, another on Saturday, another on St. Barbara's day, another on St. Sebastian's day, and so on. These all seek in their fasting nothing beyond the work itself: when they have performed that, they think they have done a good work. I will here say nothing of the fact that some fast in such a way that they none the less drink themselves full; some fast by eating fish and other foods so lavishly that they would come much nearer to fasting if they ate meat, eggs and butter, and by so doing would obtain far better results from their fasting. For such fasting is not fasting, but a mockery of fasting and of God. Therefore I allow everyone to choose his day, food and quantity for fasting, as he will, on condition that he do not stop with that, but have regard to his flesh; let him put upon it fasting, watching and labor according to its lust and wantonness, and no more, although pope, Church, bishop, father-confessor or any one else whosoever have commanded it. For no one should measure and regulate fasting, watching and labor according to the character or quantity of the food, or according to the days, but according to the withdrawal or approach of the lust and wantonness of the flesh, for the sake of which alone the fasting, watching and labor is ordained, that is, to kill and to subdue them. If it were not for this lust, eating were as meritorious as fasting, sleeping as watching, idleness as labor, and each were as good as the other without all distinction. XX. Now, if some one should find that more wantonness arose in his flesh from eating fish than from eating eggs and meat, let him eat meat and not fish. Again, if he find that his head becomes confused and crazed or his body and stomach injured through fasting, or that it is not needful to kill the wantonness of his flesh, he shall let fasting alone entirely, and eat, sleep, be idle as is necessary for his health, regardless whether it be against the command of the Church, or the rules of monastic orders: for no commandment of the Church, no law of an order can make fasting, A treatise on Good Works watching and labor of more value than it has in serving to repress or to kill the flesh and its lusts. Where men go beyond this, and the fasting, eating, sleeping, watching are practised beyond the strength of the body, and more than is necessary to the killing of the lust, so that through it the natural strength is ruined and the head is racked; then let no one imagine that he has done good works, or excuse himself by citing the commandment of the Church or the law of his order. He will be regarded as a man who takes no care of himself, and, as far as in him lies, has become his own murderer. For the body is not given us that we should kill its natural life or work, but only that we kill its wantonness; unless its wantonness were so strong and great that we could not sufficiently resist it without ruin and harm to the natural life. For, as has been said, in the practice of fasting, watching and labor, we are not to look upon the works in themselves, not on the days, not on the number, not on the food, but only on the wanton and lustful Adam, that through them he may be cured of his evil appetite. XXI. From this we can judge how wisely or foolishly some women act when they are with child, and how the sick are to be treated. For the foolish women cling so firmly to their fasting that they run the risk of great danger to the fruit of their womb and to themselves, rather than not to fast when the others fast. They make a matter of conscience where there is none, and where there is matter of conscience they make none. This is all the fault of the preachers, because they continually prate of fasting, and never point out its true use, limit, fruit, cause and purpose. So also the sick should be allowed to eat and to drink every day whatever they wish. In brief, where the wantonness of the flesh ceases, there every reason for fasting, watching, laboring, eating this or that, has already ceased, and there no longer is any binding commandment at all. But then care must be taken, lest out of this freedom there grow a lazy indifference about killing the wantonness of the flesh; for the roguish Adam is exceedingly tricky in looking for permission for himself, and in pleading the ruin of the body or of the mind; so some men jump right in and say it is neither necessary nor commanded to fast or to mortify the flesh, and are ready to eat this and that without fear, just as if they had for A treatise on Good Works a long time had much experience of fasting, although they have never tried it. No less are we to guard against offending those who, not sufficiently informed, regard it a great sin if we do not fast or eat as they do. These we must kindly instruct, and not haughtily despise, nor eat this or that in despite of them, but we must tell them the reason why it is right to do so, and thus gradually lead them to a correct understanding. But if they are stubborn and will not listen, we must let them alone, and do as we know it is right to do. XXII. The second form of discipline which we receive at the hands of others, is when men or devils cause us suffering, as when our property is taken, our body sick, and our honor taken away; and everything that may move us to anger, impatience and unrest. For God's work rules in us according to His wisdom, not according to our wisdom, according to His purity and chastity, not according to the wantonness of our flesh; for God's work is wisdom and purity, our work is foolishness and impurity, and these shall rest: so in like manner it should rule in us according to His peace, not our anger, impatience and lack of peace. For peace too is God's work, impatience is the work of our flesh; this shall rest and be dead, that we thus in every way keep a spiritual holiday, let our works stand idle, and let God work in us. Therefore in order to kill our works and the Adam in us, God heaps many temptations upon us, which move us to anger, many sufferings, which rouse us to impatience, and last of all death and the world's abuse; whereby He seeks nothing else than that He may drive out anger, impatience and lack of peace, and attain to His work, that is, to peace, in us. Thus says Isaiah xxviii, "He does the work of another that He may come to His own work." What does this mean? He sends us suffering and trouble that He may teach us to have patience and peace; He bids us die that He may make us live, until a man, thoroughly trained, becomes so peaceful and quiet that he is not disturbed, whether it go well or ill with him, whether he die or live, be honored or dishonored. There God Himself dwells alone, and there are no works of men. This is rightly keeping and hallowing the day of rest; then a man does not guide himself, then he A treatise on Good Works desires nothing for himself, then nothing troubles him; but God Himself leads him, there is naught but godly pleasure, joy and peace with all other works and virtues. XXIII. These works He considers so great that He commands us not only to keep the day of rest, but also to hallow it or regard it as holy, whereby He declares that there are no more precious things than suffering, dying, and all manner of misfortune. For they are holy and sanctify a man from his works to God's works, just as a church is consecrated from natural works to the worship of God. Therefore a man shall also recognise them as holy things, be glad and thank God when they come upon him. For when they come they make him holy, so that he fulfils this Commandment and is saved, redeemed from all his sinful works. Thus says David: "Precious in the sight of the Lord is the death of His saints." In order to strengthen us thereto He has not only commanded us to keep such a rest (for nature is very unwilling to die and to suffer, and it is a bitter day of rest for it to cease from its works and be dead); but He has also comforted us in the Scriptures with many words and told us, Psalm xci, "I will be with him in all his trouble, and will deliver him." Likewise Psalm xxxiv: "The Lord is nigh unto all them that suffer, and will help them." As if this were not enough, He has given us a powerful, strong example of it, His only, dear Son, Jesus Christ, our Lord, who on the Sabbath lay in the tomb the entire day of rest, free from all His works, and was the first to fulfil this Commandment, although He needed it not for Himself, but only for our comfort, that we also in all suffering and death should be quiet and have peace. Since, as Christ was raised up after His rest and henceforth lives only in God and God in Him, so also shall we by the death of our Adam, which is perfectly accomplished only through natural death and burial, be lifted up into God, that God may live and work in us forever. Lo! these are the three parts of man: reason, desire, aversion; in which all his works are done. These, therefore, must be slain by these three exercises, God's governance, our self-mortification, the hurt done to us by others; and so they must spiritually rest before God, and give Him room for His works. A treatise on Good Works XXIV. But such works are to be done and such sufferings to be endured in faith and in sure confidence of God's favor, in order that, as has been said, all works remain in the First Commandment and in faith, and that faith, for the sake of which all other commandments and works are ordained, exercise and strengthen itself in them. See, therefore, what a pretty, golden ring these three Commandments and their works naturally form, and how from the First Commandment and faith the Second flows on to the Third, and the Third in turn drives through the Second up into the First. For the first work is to believe, to have a good heart and confidence toward God. From this flows the second good work, to praise God's Name, to confess His grace, to give all honor to Him alone. Then follows the third, to worship by praying, hearing God's Word, thinking of and considering God's benefits, and in addition chastising one's self, and keeping the body under. But when the evil spirit perceives such faith, such honoring of God and such worship, he rages and stirs up persecution, attacks body, goods, honor and life, brings upon us sickness, poverty, shame and death, which God so permits and ordains. See, here begins the second work, or the second rest of the Third Commandment; by this faith is very greatly tried, even as gold in the fire. For it is a great thing to retain a sure confidence in God, although He sends us death, shame, sickness, poverty; and in this cruel form of wrath to regard Him as our all-gracious Father, as must be done in this work of the Third Commandment. Here suffering contains faith, that it must call upon God's Name and praise it in such suffering, and so it comes through the Third Commandment into the Second again; and through that very calling on the Name of God and praise, faith grows, and becomes conscious of itself, and so strengthens itself, through the two works of the Third and of the Second Commandment. Thus faith goes out into the works and through the works comes to itself again; just as the sun goes forth unto its setting and comes again unto its rising. For this reason the Scriptures associate the day with peaceful living in works, the night with passive living in adversity, and faith lives and works, goes out and comes in, in both, as Christ says, John ix. XXV. This order of good works we pray in the Lord's Prayer. The first A treatise on Good Works is this, that we say: "Our Father, Who art in heaven"; these are the words of the first work of faith, which, according to the First Commandment, does not doubt that it has a gracious Father in heaven. The second: "Hallowed be Thy Name," in which faith asks that God's Name, praise and honor be glorified, and calls upon it in every need, as the Second Commandment says. The third: "Thy kingdom come," in which we pray for the true Sabbath and rest, peaceful cessation of our works, that God's work alone be done in us, and so God rule in us as in His own kingdom, as He says, Luke xvii, "Behold, God's kingdom is nowhere else except within you." The fourth petition is "Thy will be done"; in which we pray that we may keep and have the Seven Commandments of the Second Table, in which faith is exercised toward our neighbor; just as in the first three it is exercised in works toward God alone. And these are the petitions in which stands the word "Thou, Thy, Thy, Thy," because they seek only what belongs to God; all the others say "our, us, our," etc; for in them we pray for our goods and blessedness. Let this, then, suffice as a plain, hasty explanation of the First Table of Moses, pointing out to simple folk what are the highest of good works. 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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. A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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: A treatise on Good Works 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 A treatise on Good Works 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 A treatise on Good Works 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, A treatise on Good Works 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 A treatise on Good Works 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. I. The passions of anger and revenge, of which the Fifth Commandment says, "Thou shalt not kill." This Commandment has one work, which however includes many and dispels many vices, and is called meekness. Now this is of two kinds. The one has a beautiful splendor, and there is nothing back of it. This we practice toward our friends and those who do us good and give us pleasure with goods, honor and favor, or who do not offend us with words nor with deeds. Such meekness irrational animals have, lions and snakes, Jews, Turks, knaves, murderers, bad women. These are all content and gentle when men do what they want, or let them alone; and yet there are not a few who, deceived by such worthless meekness, cover over their anger and excuse it, saying: "I would indeed not be angry, if I were left alone." Certainly, my good man, so the evil spirit also would be meek if he had his own way. Dissatisfaction and resentment overwhelm you in order that they may show you how full of anger and wickedness you are, that you may be admonished to strive after meekness and to drive out anger. The second form of meekness is good through and through, that which A treatise on Good Works is shown toward opponents and enemies, does them no harm, does not revenge itself, does not curse nor revile, does not speak evil of them, does not meditate evil against them, although they had taken away goods, honor, life, friends and everything. Nay, where it is possible, it returns good for evil, speaks well of them, thinks well of them, prays for them. Of this Christ says, Matthew v: "Do good to them that despitefully use you. Pray for them that persecute you and revile you." And Paul, Romans xii: "Bless them which curse you, and by no means curse them, but do good to them." II. Behold how this precious, excellent work has been lost among Christians, so that nothing now everywhere prevails except strife, war, quarreling, anger, hatred, envy, back-biting, cursing, slandering, injuring, vengeance, and all manner of angry works and words; and yet, with all this, we have our many holidays, hear masses, say our prayers, establish churches, and more such spiritual finery, which God has not commanded. We shine resplendently and excessively, as if we were the most holy Christians there ever were. And so because of these mirrors and masks we allow God's Commandment to go to complete ruin, and no one considers or examines himself, how near or how far he be from meekness and the fulfilment of this Commandment; although God has said, that not he who does such works, but he who keeps His Commandments, shall enter into eternal life. Now, since no one lives on earth upon whom God does not bestow an enemy and opponent as a proof of his own anger and wickedness, that is, one who afflicts him in goods, honor, body or friends, and thereby tries whether anger is still present, whether he can be well-disposed toward his enemy, speak well of him, do good to him, and not intend any evil against him; let him come forward who asks what he shall do that he may do good works, please God and be saved. Let him set his enemy before him, keep him constantly before the eyes of his heart, as an exercise whereby he may curb his spirit and train his heart to think kindly of his enemy, wish him well, care for him and pray for him; and then, when opportunity offers, speak well of him and do good to him. Let him who will, try this and if he find not enough to do all his life long, he may convict me of lying, and say that my contention was wrong. But if this is what God desires, and if He A treatise on Good Works will be paid in no other coin, of what avail is it, that we busy ourselves with other great works which are not commanded, and neglect this? Therefore God says, Matthew v, "I say unto you, that whosoever is angry with his neighbor, is in danger of the judgment; but whosoever shall say to his brother, Thou fool (that is, all manner of invective, cursing, reviling, slandering), he shall be in danger of everlasting fire." What remains then for the outward act, striking, wounding, killing, injuring, etc., if the thoughts and words of anger are so severely condemned? 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. But here we must watch, that we be not meek contrary to God's honor