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THE TREATISE

I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. Accordingly, we must learn how to distinguish among good works from the Commandments of God, and not from the appearance, the magnitude, or the number of the works themselves, nor from the judgment of men or of human law or custom, as we see has been done and still is done, because we are blind and despise the divine Commandments.

II. The first and highest, the most precious of all good works is faith in Christ, as He says, John vi. When the Jews asked Him: "What shall we do that we may work the works of God?" He answered: "This is the work of God, that ye believe on Him Whom He hath sent." When we hear or preach this word, we hasten over it and deem it a very little thing and easy to do, whereas we ought here to pause a long time and to ponder it well. For in this work all good works must be done and receive from it the inflow of their goodness, like a loan. This we must put bluntly, that men may understand it.

We find many who pray, fast, establish endowments, do this or that, lead a good life before men, and yet if you should ask them whether they are sure that what they do pleases God, they say, "No"; they do not know, or they doubt. And there are some very learned men, who mislead them, and say that it is not necessary to be sure of this; and yet, on the other hand, these same men do nothing else but teach good works. Now all these works are done outside of faith, therefore they are nothing and altogether dead. For as their conscience stands toward God and as it believes, so also are the works which grow out of it. Now they have no faith, no good conscience toward God, therefore the works lack their head, and all their life and goodness is nothing. Hence it comes that when I exalt faith and reject such works done without faith, they accuse me of forbidding good works, when in truth I am trying hard to teach real good works of faith.

III. If you ask further, whether they count it also a good work when they work at their trade, walk, stand, eat, drink, sleep, and do all kinds of works for the nourishment of the body or for the common welfare, and whether they believe that God takes pleasure in them because of such works, you will find that they say, "No"; and they define good works so narrowly that they are made to consist only of praying in church, fasting, and almsgiving. Other works they consider to be in vain, and think that God cares nothing for them. So through their damnable unbelief they curtail and lessen the service of God, Who is served by all things whatsoever that are done, spoken or thought in faith.

So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, and know that God accepteth thy works. Let thy garments be always white; and let thy head lack no ointment. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity." "Let thy garments be always white," that is, let all our works be good, whatever they may be, without any distinction. And they are white when I am certain and believe that they please God. Then shall the head of my soul never lack the ointment of a joyful conscience.

So Christ says, John viii: "I do always those things that please Him." And St. John says, I. John iii: "Hereby we know that we are of the truth, if we can comfort our hearts before Him and have a good confidence. And if our heart condemns or frets us, God is greater than our heart, and we have confidence, that whatsoever we ask, we shall receive of Him, because we keep His Commandments, and do those things that are pleasing in His sight." Again: "Whosoever is born of God, that is, whoever believes and trusts God, doth not commit sin, and cannot sin." Again, Psalm xxxiv: "None of them that trust in Him shall do sin." And in Psalm ii: "Blessed are all they that put their trust in Him." If this be true, then all that they do must be good, or the evil that they do must be quickly forgiven. Behold, then, why I exalt faith so greatly, draw all works into it, and reject all works which do not flow from it.

IV. Now every one can note and tell for himself when he does what is good or what is not good; for if he finds his heart confident that it pleases God, the work is good, even if it were so small a thing as picking up a straw. If confidence is absent, or if he doubts, the work is not good, although it should raise all the dead and the man should give himself to be burned. This is the teaching of St. Paul, Romans xiv: "Whatsoever is not done of or in faith is sin." Faith, as the chief work, and no other work, has given us the name of "believers on Christ." For all other works a heathen, a Jew, a Turk, a sinner, may also do; but to trust firmly that he pleases God, is possible only for a Christian who is enlightened and strengthened by grace.

That these words seem strange, and that some call me a heretic because of them, is due to the fact that men have followed blind reason and heathen ways, have set faith not above, but beside other virtues, and have given it a work of its own, apart from all works of the other virtues; although faith alone makes all other works good, acceptable and worthy, in that it trusts God and does not doubt that for it all things that a man does are well done. Indeed, they have not let faith remain a work, but have made a habit of it, as they say, although Scripture gives the name of a good, divine work to no work except to faith alone. Therefore it is no wonder that they have become blind and leaders of the blind. And this faith brings with it at once love, peace, joy and hope. For God gives His Spirit at once to him who trusts Him, as St. Paul says to the Galatians: "You received the Spirit not because of your good works, but when you believed the Word of God."

V. In this faith all works become equal, and one is like the other; all distinctions between works fall away, whether they be great, small, short, long, few or many. For the works are acceptable not for their own sake, but because of the faith which alone is, works and lives in each and every work without distinction, however numerous and various they are, just as all the members of the body live, work and have their name from the head, and without the head no member can live, work and have a name.

From which it further follows that a Christian who lives in this faith has no need of a teacher of good works, but whatever he finds to do he does, and all is well done; as Samuel said to Saul: "The Spirit of the Lord will come upon thee, and thou shalt be turned into another man; then do thou as occasion serves thee; for God is with thee." So also we read of St. Anna, Samuel's mother: "When she believed the priest Eli who promised her God's grace, she went home in joy and peace, and from that time no more turned hither and thither," that is, whatever occurred, it was all one to her. St. Paul also says: "Where the Spirit of Christ is, there all is free." For faith does not permit itself to be bound to any work, nor does it allow any work to be taken from it, but, as the First Psalm says, "He bringeth forth his fruit in his season," that is, as a matter of course.

VI. This we may see in a common human example. When a man and a woman love and are pleased with each other, and thoroughly believe in their love, who teaches them how they are to behave, what they are to do, leave undone, say, not say, think? Confidence alone teaches them all this, and more. They make no difference in works: they do the great, the long, the much, as gladly as the small, the short, the little, and vice versa; and that too with joyful, peaceful, confident hearts, and each is a free companion of the other. But where there is a doubt, search is made for what is best; then a distinction of works is imagined whereby a man may win favor; and yet he goes about it with a heavy heart, and great disrelish; he is, as it were, taken captive, more than half in despair, and often makes a fool of himself.

So a Christian who lives in this confidence toward God, a knows all things, can do all things, undertakes all things that are to be done, and does everything cheerfully and freely; not that he may gather many merits and good works, but because it is a pleasure for him to please God thereby, and he serves God purely for nothing, content that his service pleases God. On the other hand, he who is not at one with God, or doubts, hunts and worries in what way he may do enough and with many works move God. He runs to St. James of Compostella, to Rome, to Jerusalem, hither and yon, prays St. Bridget's prayer and the rest, fasts on this day and on that, makes confession here, and makes confession there, questions this man and that, and yet finds no peace. He does all this with great effort, despair and disrelish of heart, so that the Scriptures rightly call such works in Hebrew Avenama, that is, labor and travail. And even then they are not good works, and are all lost. Many have been crazed thereby; their fear has brought them into all manner of misery. Of these it is written, Wisdom of Solomon v: "We have wearied ourselves in the wrong way; and have gone through deserts, where there lay no way; but as for the way of the Lord, we have not known it, and the sun of righteousness rose not upon us."

VII. In these works faith is still slight and weak; let us ask further, whether they believe that they are well-pleasing to God when they suffer in body, property, honor, friends, or whatever they have, and believe that God of His mercy appoints their sufferings and difficulties for them, whether they be small or great. This is real strength, to trust in God when to all our senses and reason He appears to be angry; and to have greater confidence in Him than we feel. Here He is hidden, as the bride says in the Song of Songs: "Behold he standeth behind our wall, he looketh forth at the windows"; that is, He stands hidden among the sufferings, which would separate us from Him like a wall, yea, like a wall of stone, and yet He looks upon me and does not leave me, for He is standing and is ready graciously to help, and through the window of dim faith He permits Himself to be seen. And Jeremiah says in Lamentations, "He casts off men, but He does it not willingly."

This faith they do not know at all, and give up, thinking that God has forsaken them and is become their enemy; they even lay the blame of their ills on men and devils, and have no confidence at all in God. For this reason, too, their suffering is always an offence and harmful to them, and yet they go and do some good works, as they think, and are not aware of their unbelief. But they who in such suffering trust God and retain a good, firm confidence in Him, and believe that He is pleased with them, these see in their sufferings and afflictions nothing but precious merits and the rarest possessions, the value of which no one can estimate. For faith and confidence make precious before God all that which others think most shameful, so that it is written even of death in Psalm cxvi, "Precious in the sight of the Lord is the death of His saints." And just as the confidence and faith are better, higher and stronger at this stage than in the first stage, so and to the same degree do the sufferings which are borne in this faith excel all works of faith. Therefore between such works and sufferings there is an immeasurable difference and the sufferings are infinitely better.

VIII. Beyond all this is the highest stage of faith, when; God punishes the conscience not only with temporal sufferings, but with death, hell, and sin, and refuses grace and mercy, as though it were His will to condemn and to be angry eternally. This few men experience, but David cries out in Psalm vi, "O Lord, rebuke me not in Thine anger." To believe at such times that God, in His mercy, is pleased with us, is the highest work that can be done by and in the creature; but of this the work-righteous and doers of good works know nothing at all. For how could they here look for good things and grace from God, as long as they are not certain in their works, and doubt even on the lowest step of faith.

In this way I have, as I said, always praised faith, and rejected all works which are done without such faith, in order thereby to lead men from the false, pretentious, pharisaic, unbelieving good works, with which all monastic houses, churches, homes, low and higher classes are overfilled, and lead them to the true, genuine, thoroughly good, believing works. In this no one opposes me except the unclean beasts, which do not divide the hoof, as the Law of Moses decrees; who will suffer no distinction among good works, but go lumbering along: if only they pray, fast, establish endowments, go to confession, and do enough, everything shall be good, although in all this they have had no faith in God's grace and approval. Indeed, they consider the works best of all, when they have done many, great and long works without any such confidence, and they look for good only after the works are done; and so they build their confidence not on divine favor, but on the works they have done, that is, on sand and water, from which they must at last take a cruel fall, as Christ says, Matthew vii. This goodwill and favor, on which our confidence rests, was proclaimed by the angels from heaven, when they sang on Christmas night: "Gloria in excelsis Deo, Glory to God in the highest, peace to earth, gracious favor to man."

IX. Now this is the work of the First Commandment, which commands: "Thou shalt have no other gods," which means: "Since I alone am God, thou shalt place all thy confidence, trust and faith on Me alone, and on no one else." For that is not to have a god, if you call him God only with your lips, or worship him with the knees or bodily gestures; but if you trust Him with the heart, and look to Him for all good, grace and favor, whether in works or sufferings, in life or death, in joy or sorrow; as the Lord Christ says to the heathen woman, John iv: "I say unto thee, they that worship God must worship Him in spirit and in truth." And this faith, faithfulness, confidence deep in the heart, is the true fulfilling of the First Commandment; without this there is no other work that is able to satisfy this Commandment. And as this Commandment is the very first, highest and best, from which all the others proceed, in which they exist, and by which they are directed and measured, so also its work, that is, the faith or confidence in God's favor at all times, is the very first, highest and best, from which all others must proceed, exist, remain, be directed and measured. Compared with this, other works are just as if the other Commandments were without the First, and there were no God, Therefore St. Augustine well says that the works of the First Commandment are faith, hope and love. As I said above, such faith and confidence bring love and hope with them. Nay, if we see it aright, love is the first, or comes at the same instant with faith. For I could not trust God, if I did not think that He wished to be favorable and to love me, which leads me, in turn, to love Him and to trust Him heartily and to look to Him for all good things.

X. Now you see for yourself that all those who do not at at all times trust God and do not in all their works or sufferings, life and death, trust in His favor, grace and goodwill, but seek His favor in other things or in themselves, do not keep this Commandment, and practice real idolatry, even if they were to do the works of all the other Commandments, and in addition had all the prayers, fasting, obedience, patience, chastity, and innocence of all the saints combined. For the chief work is not present, without which all the others are nothing but mere sham, show and pretence, with nothing back of them; against which Christ warns us, Matthew vii: "Beware of false prophets, which come to you in sheep's clothing." Such are all who wish with their many good works, as they say, to make God favorable to themselves, and to buy God's grace from Him, as if He were a huckster or a day laborer, unwilling to give His grace and favor for nothing. These are the most perverse people on earth, who will hardly or never be converted to the right way. Such too are all who in adversity run hither and thither, and look for counsel and help everywhere except from God, from Whom they are most urgently commanded to seek it; whom the Prophet Isaiah reproves thus, Isaiah ix: "The mad people turneth not to Him that smiteth them"; that is, God smote them and sent them sufferings and all kinds of adversity, that they should run to Him and trust Him. But they run away from Him to men, now to Egypt, now to Assyria, perchance also to the devil; and of such idolatry much is written in the same Prophet and in the Books of the Kings. This is also the way of all holy hypocrites when they are in trouble: they do not run to God, but flee from Him, and only think of how they may get rid of their trouble through their own efforts or through human help, and yet they consider themselves and let others consider them pious people.

XI. This is what St. Paul means in many places, where he ascribes so much to faith, that he says: Justus ex fide sua vivit, "the righteous man draws his life out of his faith," and faith is that because of which he is counted righteous before God. If righteousness consists of faith, it is clear that faith fulfils all commandments and makes all works righteous, since no one is justified except he keep all the commands of God. Again, the works can justify no one before God without faith. So utterly and roundly does the Apostle reject works and praise faith, that some have taken offence at his words and say: "Well, then, we will do no more good works," although he condemns such men as erring and foolish.

So men still do. When we reject the great, pretentious works of our time, which are done entirely without faith, they say: Men are only to believe and not to do anything good. For nowadays they say that the works of the First Commandment are singing, reading, organ-playing, reading the mass, saying matins and vespers and the other hours, the founding and decorating of churches, altars, and monastic houses, the gathering of bells, jewels, garments, trinkets and treasures, running to Rome and to the saints. Further, when we are dressed up and bow, kneel, pray the rosary and the Psalter, and all this not before an idol, but before the holy cross of God or the pictures of His saints: this we call honoring and worshiping God, and, according to the First Commandment, "having no other gods"; although these things usurers, adulterers and all manner of sinners can do too, and do them daily.

Of course, if these things are done with such faith that we believe that they please God, then they are praiseworthy, not because of their virtue, but because of such faith, for which all works are of equal value, as has been said. But if we doubt or do not believe that God is gracious to us and is pleased with us, or if we presumptuously expect to please Him only through and after our works, then it is all pure deception, outwardly honoring God, but inwardly setting up self as a false god. This is the reason why I have so often spoken against the display, magnificence and multitude of such works and have rejected them, because it is as clear as day that they are not only done in doubt or without faith, but there is not one in a thousand who does not set his confidence upon the works, expecting by them to win God's favor and anticipate His grace; and so they make a fair of them, a thing which God cannot endure, since He has promised His grace freely, and wills that we begin by trusting that grace, and in it perform all works, whatever they may be.

XII. Note for yourself, then, how far apart these two are: keeping the First Commandment with outward works only, and keeping it with inward trust. For this last makes true, living children of God, the other only makes worse idolatry and the most mischievous hypocrites on earth, who with their apparent righteousness lead unnumbered people into their way, and yet allow them to be without faith, so that they are miserably misled, and are caught in the pitiable babbling and mummery. Of such Christ says, Matthew xxiv: "Beware, if any man shall say unto you, Lo, here is Christ, or there"; and John iv: "I say unto thee, the hour cometh, when ye shall neither in this mountain nor yet at Jerusalem worship God, for the Father seeketh spiritual worshipers."

These and similar passages have moved me and ought to move everyone to reject the great display of bulls, seals, flags, indulgences, by which the poor folk are led to build churches, to give, to endow, to pray, and yet faith is not mentioned, and is even suppressed. For since faith knows no distinction among works, such exaltation and urging of one work above another cannot exist beside faith. For faith desires to be the only service of God, and will grant this name and honor to no other work, except in so far as faith imparts it, as it does when the work is done in faith and by faith. This perversion is indicated in the Old Testament, when the Jews left the Temple and sacrificed at other places, in the green parks and on the mountains. This is what these men also do: they are zealous to do all works, but this chief work of faith they regard not at all.

XIII. Where now are they who ask, what works are good; what they shall do; how they shall be religious? Yes, and where are they who say that when we preach of faith, we shall neither teach nor do works? Does not this First Commandment give us more work to do than any man can do? If a man were a thousand men, or all men, or all creatures, this Commandment would yet ask enough of him, and more than enough, since he is commanded to live and walk at all times in faith and confidence toward God, to place such faith in no one else, and so to have only one, the true God, and none other.

Now, since the being and nature of man cannot for an instant be without doing or not doing something, enduring or running away from something (for, as we see, life never rests), let him who will be pious and filled with good works, begin and in all his life and works at all times exercise himself in this faith; let him learn to do and to leave undone all things in such continual faith; then will he find how much work he has to do, and how completely all things are included in faith; how he dare never grow idle, because his very idling must be the exercise and work of faith. In brief, nothing can be in or about us and nothing can happen to us but that it must be good and meritorious, if we believe (as we ought) that all things please God. So says St. Paul: "Dear brethren, all that ye do, whether ye eat or drink, do all in the Name of Jesus Christ, our Lord." Now it cannot be done in this Name except it be done in this faith. Likewise, Romans vii: "We know that all things work together for good to the saints of God."

Therefore, when some say that good works are forbidden when we preach faith alone, it is as if I said to a sick man: "If you had health, you would have the use of all your limbs; but without health, the works of all your limbs are nothing"; and he wanted to infer that I had forbidden the works of all his limbs; whereas, on the contrary, I meant that he must first have health, which will work all the works of all the members. So faith also must be in all works the master workman and captain, or they are nothing at all.

XIV. You might say: "Why then do we have so many laws of the Church and of the State, and many ceremonies of churches, monastic houses, holy places, which urge and tempt men to good works, if faith does all things through the First Commandment?" I answer: Simply because we do not all have faith or do not heed it. If every man had faith, we would need no more laws, but every one would of himself at all times do good works, as his confidence in God teaches him.

But now there are four kinds of men: the first, just mentioned, who need no law, of whom St. Paul says, I. Timothy i, "The law is not made for a righteous man," that is, for the believer, but believers of themselves do what they know and can do, only because they firmly trust that God's favor and grace rests upon them in all things. The second class want to abuse this freedom, put a false confidence in it, and grow lazy; of whom St. Peter says, I. Peter ii, "Ye shall live as free men, but not using your liberty for a cloak of maliciousness," as if he said: The freedom of faith does not permit sins, nor will it cover them, but it sets us free to do all manner of good works and to endure all things as they happen to us, so that a man is not bound only to one work or to a few. So also St. Paul, Galatians v: "Use not your liberty for an occasion to the flesh." Such men must be urged by laws and hemmed in by teaching and exhortation. The third class are wicked men, always ready for sins; these must be constrained by spiritual and temporal laws, like wild horses and dogs, and where this does not help, they must be put to death by the worldly sword, as St. Paul says, Romans xiii: "The worldly ruler bears the sword, and serves God with it, not as a terror to the good, but to the evil." The fourth class, who are still lusty, and childish in their understanding of faith and of the spiritual life, must be coaxed like young children and tempted with external, definite and prescribed decorations, with reading, praying, fasting, singing, adorning of churches, organ playing, and such other things as are commanded and observed in monastic houses and churches, until they also learn to know the faith. Although there is great danger here, when the rulers, as is now, alas! the case, busy themselves with and insist upon such ceremonies and external works as if they were the true works, and neglect faith, which they ought always to teach along with these works, just as a mother gives her child other food along with the milk, until the child can eat the strong food by itself.

XV. Since, then, we are not all alike, we must tolerate such people, share their observances and burdens, and not despise them, but teach them the true way of faith. So St. Paul teaches, Romans xiv: "Him that is weak in the faith receive ye, to teach him." And so he did himself, I. Corinthians ix: "To them that are under the law, I became as under the law, although I was not under the law." And Christ, Matthew xvii, when He was asked to pay tribute, which He was not obligated to pay, argues with St. Peter, whether the children of kings must give tribute, or only other people. St. Peter answers: "Only other people." Christ said: "Then are the children of kings free; notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and in his mouth thou shalt find a piece of money; take that and give it for me and thee."

Here we see that all works and things are free to a Christian through his faith; and yet, because the others do not yet believe, he observes and bears with them what he is not obligated to do. But this he does freely, for he is certain that this is pleasing to God, and he does it willingly, accepts it as any other free work which comes to his hand without his choice, because he desires and seeks no more than that he may in his faith do works to please God.

But since in this discourse we have undertaken to teach what righteous and good works are, and are now speaking of the highest work, it is clear that we do not speak of the second, third and fourth classes of men, but of the first, into whose likeness all the others are to grow, and until they do so the first class must endure and instruct them. Therefore we must not despise, as if they were hopeless, these men of weak faith, who would gladly do right and learn, and yet cannot understand because of the ceremonies to which they cling; we must rather blame their ignorant, blind teachers, who have never taught them the faith, and have led them so deeply into works. They must be gently and gradually led back again to faith, as a sick man is treated, and must be allowed for a time, for their conscience sake, to cling to some works and do them as necessary to salvation, so long as they rightly grasp the faith; lest if we try to tear them out so suddenly, their weak consciences be quite shattered and confused, and retain neither faith nor works. But the hardheaded, who, hardened in their works, give no heed to what is said of faith, and fight against it, these we must, as Christ did and taught, let go their way, that the blind may lead the blind.

XVI. But you say: How can I trust surely that all my works are pleasing to God, when at times I fall, and talk, eat, drink and sleep too much, or otherwise transgress, as I cannot help doing? Answer: This question shows that you still regard faith as a work among other works, and do not set it above all works. For it is the highest work for this very reason, because it remains and blots out these daily sins by not doubting that God is so kind to you as to wink at such daily transgression and weakness. Aye, even if a deadly sin should occur (which, however, never or rarely happens to those who live in faith and trust toward God), yet faith rises again and does not doubt that its sin is already gone; as it is written I. John ii: "My little children, these things I write unto you, that ye sin not. And if any man sin, we have an Advocate with God the Father, Jesus Christ, Who is the propitiation of all our sins." And Wisdom xv: "For if we sin, we are Thine, knowing Thy power." And Proverbs xxiv: "For a just man falleth seven times, and riseth up again." Yes, this confidence and faith must be so high and strong that the man knows that all his life and works are nothing but damnable sins before God's judgment, as it is written, Psalm cxliii: "In thy sight shall no man living be justified"; and he must entirely despair of his works, believing that they cannot be good except through this faith, which looks for no judgment, but only for pure grace, favor, kindness and mercy, like David, Psalm xxvi: "Thy loving kindness is ever before mine eyes, and I have trusted in Thy truth"; Psalm iv: "The light of Thy countenance is lift up upon us (that is, the knowledge of Thy grace through faith), and thereby hast Thou put gladness in my heart"; for as faith trusts, so it receives.

See, thus are works forgiven, are without guilt and are good, not by their own nature, but by the mercy and grace of God because of the faith which trusts on the mercy of God. Therefore we must fear because of the works, but comfort ourselves because of the grace of God, as it is written, Psalm cxlvii: "The Lord taketh pleasure in them that I fear Him, in those that hope in His mercy." So we pray with perfect confidence: "Our Father," and yet petition: "Forgive us our trespasses"; we are children and yet sinners; are acceptable and yet do not do enough; and all this is the work of faith, firmly grounded in God's grace.

XVII. But if you ask, where the faith and the confidence can be found and whence they come, this it is certainly most necessary to know. First: Without doubt faith does not come from your works or merit, but alone from Jesus Christ, and is freely promised and given; as St. Paul writes, Romans v: "God commendeth His love to us as exceeding sweet and kindly, in that, while we were yet sinners, Christ died for us"; as if he said: "Ought not this give us a strong unconquerable confidence, that before we prayed or cared for it, yes, while we still continually walked in sins, Christ dies for our sin?" St. Paul concludes: "If while we were yet sinners Christ died for us, how much more then, being justified by His blood, shall we be saved from wrath through Him; and if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, shall we be saved by His life."

Lo! thus must thou form Christ within thyself and see how in Him God holds before thee and offers thee His mercy without any previous merits of thine own, and from such a view of His grace must thou draw faith and confidence of the forgiveness of all thy sins. Faith, therefore, does not begin with works, neither do they create it, but it must spring up and flow from the blood, wounds and death of Christ. If thou see in these that God is so kindly affectioned toward thee that He gives even His Son for thee, then thy heart also must in its turn grow sweet and kindly affectioned toward God, and so thy confidence must grow out of pure goodwill and love—God's love toward thee and thine toward God. We never read that the Holy Spirit was given to any one when he did works, but always when men have heard the Gospel of Christ and the mercy of God. From this same Word and from no other source must faith still come, even in our day and always. For Christ is the rock out of which men suck oil and honey, as Moses says, Deuteronomy xxxii.

XVIII. So far we have treated of the first work and of the First Commandment, but very briefly, plainly and hastily, for very much might be said of it. We will now trace the works farther through the following Commandments.

The second work, next to faith, is the work of the Second Commandment, that we shall honor God's Name and not take it in vain. This, like all the other works, cannot be done without faith; and if it is done without faith, it is all sham and show. After faith we can do no greater work than to praise, preach, sing and in every way exalt and magnify God's glory, honor and Name.

And although I have said above, and it is true, that there is no difference in works where faith is and does the work, yet this is true only when they are compared with faith and its works. Measured by one another there is a difference, and one is higher than the other. Just as in the body the members do not differ when compared with health, and health works in the one as much as in the other; yet the works of the members are different, and one is higher, nobler, more useful than the other; so, here also, to praise God's glory and Name is better than the works of the other Commandments which follow; and yet it must be done in the same faith as all the others.

But I know well that this work is lightly esteemed, and has indeed become unknown. Therefore we must examine it further, and will say no more about the necessity of doing it in the faith and confidence that it pleases God. Indeed there is no work in which confidence and faith are so much experienced and felt as in honoring God's Name; and it greatly helps to strengthen and increase faith, although all works also help to do this, as St. Peter says, II. Peter i: "Wherefore the rather, brethren, give diligence through good works to make your calling and election sure."

XIX. The First Commandment forbids us to have other gods, and thereby commands that we have a God, the true God, by a firm faith, trust, confidence, hope and love, which are the only works whereby a man can have, honor and keep a God; for by no other work can one find or lose God except by faith or unbelief, by trusting or doubting; of the other works none reaches quite to God. So also in the Second Commandment we are forbidden to use His Name in vain. Yet this is not to be enough, but we are thereby also commanded to honor, call upon, glorify, preach and praise His Name. And indeed it is impossible that God's Name should not be dishonored where it is not rightly honored. For although it be honored with the lips, bending of the knees, kissing and other postures, if this is not done in the heart by faith, in confident trust in God's grace, it is nothing else than an evidence and badge of hypocrisy.

See now, how many kinds of good works a man can do under this Commandment at all times and never be without the good works of this Commandment, if he will; so that he truly need not make a long pilgrimage or seek holy places. For, tell me, what moment can pass in which we do not without ceasing receive God's blessings, or, on the other hand, suffer adversity? But what else are God's blessings and adversities than a constant urging and stirring up to praise, honor, and bless God, and to call upon His Name? Now if you had nothing else at all to do, would you not have enough to do with this Commandment alone, that you without ceasing bless, sing, praise and honor God's Name? And for what other purpose have tongue, voice, language and mouth been created? As Psalm li. says: "Lord, open Thou my lips, and my mouth shall show forth Thy praise." Again: "My tongue shall sing aloud of Thy mercy."

What work is there in heaven except that of this Second Commandment? As it is written in Psalm Ixxxiv: "Blessed are they that dwell in Thy house: they will be for ever praising Thee." So also David says in Psalm xxxiv: "God's praise shall be continually in my mouth." And St. Paul, I. Corinthians x: "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." Also Colossians iii: "Whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father." If we were to observe this work, we would have a heaven here on earth and always have enough to do, as have the saints in heaven.

XX. On this is based the wonderful and righteous judgment of God, that at times a poor man, in whom no one can see many great works, in the privacy of his home joyfully praises God when he fares well, or with entire confidence calls upon Him when he fares ill, and thereby does a greater and more acceptable work than another, who fasts much, prays much, endows churches, makes pilgrimages, and burdens himself with great deeds in this place and in that. Such a fool opens wide his mouth, looks for great works to do, and is so blinded that he does not at all notice this greatest work, and praising God is in his eyes a very small matter compared with the great idea he has formed of the works of his own devising, in which he perhaps praises himself more than God, or takes more pleasure in them than he does in God; and thus with his good works he storms against the Second Commandment and its works. Of all this we have an illustration in the case of the Pharisee and the Publican in the Gospel. For the sinner calls upon God in his sins, and praises Him, and so has hit upon the two highest Commandments, faith and God's honor. The hypocrite misses both and struts about with other good works by which he praises himself and not God, and puts his trust in himself more than in God. Therefore he is justly rejected and the other chosen.

The reason of all this is that the higher and better the works are, the less show they make; and that every one thinks they are easy, because it is evident that no one pretends to praise God's Name and honor so much as the very men who never do it and with their show of doing it, while the heart is without faith, cause the precious work to be despised. So that the Apostle St. Paul dare say boldly, Romans ii, that they blaspheme God's Name who make their boast of God's Law. For to name the Name of God and to write His honor on paper and on the walls is an easy matter; but genuinely to praise and bless Him in His good deeds and confidently to call upon Him in all adversities, these are truly the most rare, highest works, next to faith, so that if we were to see how few of them there are in Christendom, we might despair for very sorrow. And yet there is a constant increase of high, pretty, shining works of men's devising, or of works which look like these true works, but at bottom are all without faith and without faithfulness; in short, there is nothing good back of them. Thus also Isaiah xlviii. rebukes the people of Israel: "Hear ye this, ye which are called by the name of Israel, which swear by the Name of the Lord, and make mention of the God of Israel neither in truth, nor in righteousness"; that is, they did it not in the true faith and confidence, which is the real truth and righteousness, but trusted in themselves, their works and powers, and yet called upon God's Name and praised Him, two things which do not fit together.

XXI. The first work of this Commandment then is, to praise God in all His benefits, which are innumerable, so that such praise and thanksgiving ought also of right never to cease or end. For who can praise Him perfectly for the gift of natural life, not to mention all other temporal and eternal blessings? And so through this one part of the Commandment man is overwhelmed with good and precious works; if he do these in true faith, he has indeed not lived in vain. And in this matter none sin so much as the most resplendent saints, who are pleased with themselves and like to praise themselves or to hear themselves praised, honored and glorified before men.

Therefore the second work of this Commandment is, to be on one's guard, to flee from and to avoid all temporal honor and praise, and never to seek a name for oneself, or fame and a great reputation, that every one sing of him and tell of him; which is an exceedingly dangerous sin, and yet the most common of all, and, alas! little regarded. Every one wants to be of importance and not to be the least, however small he may be; so deeply is nature sunk in the evil of its own conceit and in its self-confidence contrary to these two first Commandments.

Now the world regards this terrible vice as the highest virtue, and this makes it exceedingly dangerous for those who do not understand and have not had experience of God's Commandments and the histories of the Holy Scriptures, to read or hear the heathen books and histories. For all heathen books are poisoned through and through with this striving after praise and honor; in them men are taught by blind reason that they were not nor could be men of power and worth, who are not moved by praise and honor; but those are counted the best, who disregard body and life, friend and property and everything in the effort to win praise and honor. All the holy Fathers have complained of this vice and with one mind conclude that it is the very last vice to be overcome. St. Augustine says: "All other vices are practiced in evil works; only honor and self-satisfaction are practiced in and by means of good works."

Therefore if a man had nothing else to do except this second work of this Commandment, he would yet have to work all his lifetime in order to fight this vice and drive it out, so common, so subtile, so quick and insidious is it. Now we all pass by this good work and exercise ourselves in many other lesser good works, nay, through other good works we overthrow this and forget it entirely. So the holy Name of God, which alone should be honored, is taken in vain and dishonored through our own cursed name, self-approval and honor-seeking. And this sin is more grievous before God than murder and adultery; but its wickedness is not so clearly seen as that of murder, because of its subtilty, for it is not accomplished in the coarse flesh, but in the spirit.

XXII. Some think it is good for young people that they be enticed by reputation and honor, and again by shame of and dishonor, and so be induced to do good. For there are many who do the good and leave the evil undone out of fear of shame and love of honor, and so do what they would otherwise by no means do or leave undone. These I leave to their opinion. But at present we are seeking how true good works are to be done, and they who are inclined to do them surely do not need to be driven by the fear of shame and the love of honor; they have, and are to have a higher and far nobler incentive, namely, God's commandment, God's fear, God's approval, and their faith and love toward God. They who have not, or regard not this motive, and let shame and honor drive them, these also have their reward, as the Lord says, Matthew vi; and as the motive, so is also the work and the reward: none of them is good, except only in the eyes of the world.

Now I hold that a young person could be more easily trained and incited by God's fear and commandments than by any other means. Yet where these do not help, we must endure that they do the good and leave the evil for the sake of shame and of honor, just as we must also endure wicked men or the imperfect, of whom we spoke above; nor can we do more than tell them that their works are not satisfactory and right before God, and so leave them until they learn to do right for the sake of God's commandments also. Just as young children are induced to pray, fast, learn, etc., by gifts and promises of the parents, even though it would not be good to treat them so all their lives, so that they never learn to do good in the fear of God: far worse, if they become accustomed to do good for the sake of praise and honor.

XXIII. But this is true, that we must none the less have a good name and honor, and every one ought so to live that nothing evil can be said of him, and that he give offence to no one, as St. Paul says, Romans xii: "We are to be zealous to do good, not only before God, but also before all men." And II. Corinthians iv: "We walk so honestly that no man knows anything against us." But there must be great diligence and care, lest such honor and good name puff up the heart, and the heart find pleasure in them. Here the saying of Solomon holds: "As the fire in the furnace proveth the gold, so man is proved by the mouth of him that praises him." Few and most spiritual men must they be, who, when honored and praised, remain indifferent and unchanged, so that they do not care for it, nor feel pride and pleasure in it, but remain entirely free, ascribe all their honor and fame to God, offering it to Him alone, and using it only to the glory of God, to the edification of their neighbors, and in no way to their own benefit or advantage; so that a man trust not in his own honor, nor exalt himself above the most incapable, despised man on earth, but acknowledge himself a servant of God, Who has given him the honor in order that with it he may serve God and his neighbor, just as if He had commanded him to distribute some gulden to the poor for His sake. So He says, Matthew v: "Your light shall shine before men, so that they may see your good works and glorify your Father Who is in heaven." He does not say, "they shall praise you," but "your works shall only serve them to edification, that through them they may praise God in you and in themselves." This is the correct use of God's Name and honor, when God is thereby praised through the edification of others. And if men want to praise us and not God in us, we are not to endure it, but with all our powers forbid it and flee from it as from the most grievous sin and robbery of divine honor.

XXIV. Hence it comes that God frequently permits a man to fall into or remain in grievous sin, in order that he may be put to shame in his own eyes and in the eyes of all men, who otherwise could not have kept himself from this great vice of vain honor and fame, if he had remained constant in his great gifts and virtues; so God must ward off this sin by means of other grievous sins, that His Name alone may be honored; and thus one sin becomes the other's medicine, because of our perverse wickedness, which not only does the evil, but also misuses all that is good.

Now see how much a man has to do, if he would do good works, which always are at hand in great number, and with which he is surrounded on all sides; but, alas! because of his blindness, he passes them by and seeks and runs after others of his own devising and pleasure, against which no man can sufficiently speak and no man can sufficiently guard. With this all the prophets had to contend, and for this reason they were all slain, only because they rejected such self-devised works and preached only God's commandments, as one of them says, Jeremiah vii: "Thus saith the God of Israel unto you: Take your burnt offerings unto all your sacrifices and eat your burnt-offerings and your flesh yourselves; for concerning these things I have commanded you nothing, but this thing commanded I you: Obey My voice (that is, not what seems right and good to you, but what I bid you), and walk in the way that I have commanded you." And Deuteronomy xii: "Thou shalt not do whatsoever is right in thine own eyes, but what thy God has commanded thee."

These and numberless like passages of Scripture are spoken to tear man not only from sins, but also from the works which seem to men to be good and right, and to turn men, with a single mind, to the simple meaning of God's commandment only, that they shall diligently observe this only and always, as it is written, Exodus xiii: "These commandments shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes." And Psalm i: "A godly man meditates in God's Law day and night." For we have more than enough and too much to do, if we are to satisfy only God's commandments. He has given us such commandments that if we understand them aright, we dare not for a moment be idle, and might easily forget all other works. But the evil spirit, who never rests, when he cannot lead us to the left into evil works, fights on our right through self-devised works that seem good, but against which God has commanded, Deuteronomy xxviii, and Joshua xxiii, "Ye shall not go aside from My commandments to the right hand or to the left."

XXV. The third work of this Commandment is to call upon God's Name in every need. For this God regards as keeping His Name holy and greatly honoring it, if we name and call upon it in adversity and need. And this is really why He sends us so much trouble, suffering, adversity and even death, and lets us live in many wicked, sinful affections, that He may thereby urge man and give him much reason to run to Him, to cry aloud to Him, to call upon His holy Name, and thus to fulfil this work of the Second Commandment, as He says in Psalm l: "Call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me; for I desire the sacrifice of praise." And this is the way whereby thou canst come unto salvation; for through such works man perceives and learns what God's Name is, how powerful it is to help all who call upon it; and whereby confidence and faith grow mightily, and these are the fulfilling of the first and highest Commandment. This is the experience of David, Psalm liv: "Thou hast delivered me out of all trouble, therefore will I praise Thy Name and confess that it is lovely and sweet." And Psalm xci says, "Because he hath set his hope upon Me, therefore will I deliver him: I will help him, because he hath known My Name."

Lo! what man is there on earth, who would not all his life long have enough to do with this work? For who lives an hour without trials? I will not mention the trials of adversity, which are innumerable. For this is the most dangerous trial of all, when there is no trial and every thing is and goes well; for then a man is tempted to forget God, to become too bold and to misuse the times of prosperity. Yea, here he has ten times more need to call upon God's Name than when in adversity. Since it is written, Psalm xci, "A thousand shall fall on the left hand and ten thousand on the right hand."

So too we see in broad day, in all men's daily experience, that more heinous sins and vice occur when there is peace, when all things are cheap and there are good times, than when war, pestilence, sicknesses and all manner of misfortune burden us; so that Moses also fears for his people, lest they forsake God's commandment for no other reason than because they are too full, too well provided for and have too much peace, as he says, Deuteronomy xxxii "My people is waxed rich, full and fat; therefore has it forsaken its God." Wherefore also God let many of its enemies remain and would not drive them out, in order that they should not have peace and must exercise themselves in the keeping of God's commandments, as it is written, Judges iii. So He deals with us also, when He sends us all kinds of misfortune: so exceedingly careful is He of us, that He may teach us and drive us to honor and call upon His Name, to gain confidence and faith toward Him, and so to fulfil the first two Commandments.

XXVI. Here foolish men run into danger, and especially the work-righteous saints, and those who want to be more than others; they teach men to make the sign of the cross; one arms himself with letters, another runs to the fortunetellers; one seeks this, another that, if only they may thereby escape misfortune and be secure. It is beyond telling what a devilish allurement attaches to this trifling with sorcery, conjuring and superstition, all of which is done only that men may not need God's Name and put no trust in it. Here great dishonor is done the Name of God and the first two Commandments, in that men look to the devil, men or creatures for that which should be sought and found in God alone, through naught but a pure faith and confidence, and a cheerful meditation of and calling upon His holy Name.

Now examine this closely for yourself and see whether this is not a gross, mad perversion: the devil, men and creatures they must believe, and trust to them for the best; without such faith and confidence nothing holds or helps. How shall the good and faithful God reward us for not believing and trusting Him as much or more than man and the devil, although He not only promises help and sure assistance, but also commands us confidently to look for it, and gives and urges all manner of reasons why we should place such faith and confidence in Him? Is it not lamentable and pitiable that the devil or man, who commands nothing and does not urge, but only promises, is set above God, Who promises, urges and commands; and that more is thought of them than of God Himself? We ought truly to be ashamed of ourselves and learn from the example of those who trust the devil or men. For if the devil, who is a wicked, lying spirit, keeps faith with all those who ally themselves with him, how much more will not the most gracious, all-truthful God keep faith, if a man trusts Him? Nay, is it not rather He alone Who will keep faith? A rich man trusts and relies upon his money and possessions, and they help him; and we are not willing to trust and rely upon the living God, that He is willing and able to help us? We say: Gold makes bold; and it is true, as Baruch iii. says, "Gold is a thing wherein men trust." But far greater is the courage which the highest eternal Good gives, wherein trust, not men, but only God's children.

XXVII. Even if none of these adversities constrain us to call upon God's Name and to trust Him, yet were sin alone more than sufficient to train and to urge us on in this work. For sin has hemmed us in with three strong, mighty armies. The first is our own flesh, the second the world, the third the evil spirit, by which three we are without ceasing oppressed and troubled; whereby God gives us occasion to do good works without ceasing, namely, to fight with these enemies and sins. The flesh seeks pleasure and peace, the world seeks riches, favor, power and honor, the evil spirit seeks pride, glory, that a man be well thought of, and other men be despised.

And these three are all so powerful that each one of them is alone sufficient to fight a man, and yet there is no way we can overcome them, except only by calling upon the holy Name of God in a firm faith, as Solomon says, Proverbs xviii: "The Name of the Lord is a strong tower; the righteous runneth into it, and is set aloft." And David, Psalm cxvi: "I will drink the cup of salvation, and call upon the Name of the Lord." Again, Psalm xviii: "I will call upon the Lord with praise: so shall I be saved from all mine enemies." These works and the power of God's Name have become unknown to us, because we are not accustomed to it, and have never seriously fought with sins, and have not needed His Name, because we are trained only in our self devised works, which we were able to do with our own powers.

XXVIII. Further works of this Commandment are: that we shall not swear, curse, lie, deceive and conjure with the holy Name of God, and otherwise misuse it; which are very simple matters and well known to every one, being the sins which have been almost exclusively preached and proclaimed under this Commandment. These also include, that we shall prevent others from making sinful use of God's Name by lying, swearing, deceiving, cursing, conjuring, and otherwise. Herein again much occasion is given for doing good and warding off evil.

But the greatest and most difficult work of this Commandment is to protect the holy Name of God against all who misuse it in a spiritual manner, and to proclaim it to all men. For it is not enough that I, for myself and in myself, praise and call upon God's Name in prosperity and adversity. I must step forth and for the sake of God's honor and Name bring upon myself the enmity of all men, as Christ said to His disciples: "Ye shall be hated of all men for My Name's sake." Here we must provoke to anger father, mother, and the best of friends. Here we must strive against spiritual and temporal powers, and be accused of disobedience. Here we must stir up against us the rich, learned, holy, and all that is of repute in the world. And although this is especially the duty of those who are commanded to preach God's Word, yet every Christian is also obligated to do so when time and place demand. For we must for the holy Name of God risk and give up all that we have and can do, and show by our deeds that we love God and His Name, His honor and His praise above all things, and trust Him above all things, and expect good from Him; thereby confessing that we regard Him as the highest good, for the sake of which we let go and give up all other goods.

XXIX. Here we must first of all resist all wrong, where truth or righteousness suffers violence or need, and dare make no distinction of persons, as some do, who fight most actively and busily against the wrong which is done to the rich, the powerful, and their own friends; but when it is done to the poor, or the despised or their own enemy, they are quiet and patient. These see the Name and the honor of God not as it is, but through a painted glass, and measure truth or righteousness according to the persons, and do not consider their deceiving eye, which looks more on the person than on the thing. These are hypocrites within and have only the appearance of defending the truth. For they well know that there is no danger when one helps the rich, the powerful, the learned and one's own friends, and can in turn enjoy their protection and be honored by them.

Thus it is very easy to fight against the wrong which is done to popes, kings, princes, bishops and other big-wigs. Here each wants to be the most pious, where there is no great need. O how sly is here the deceitful Adam with his demand; how finely does he cover his greed of profit with the name of truth and righteousness and God's honor! But when something happens to a poor and insignificant man, there the deceitful eye does not find much profit, but cannot help seeing the disfavor of the powerful; therefore he lets the poor man remain unhelped. And who could tell the extent of this vice in Christendom? God says in the lxxxii. Psalm, "How long will ye judge unjustly, and accept the persons of the wicked? Judge the matter of the poor and fatherless, demand justice for the poor and needy; deliver the poor and rid the forsaken out of the hand of the wicked." But it is not done, and therefore the text continues: "They know not, neither will they understand; they walk on in darkness"; that is, the truth they do not see, but they stop at the reputation of the great, however unrighteous they are; and do not consider the poor, however righteous they are.

XXX. See, here would be many good works. For the greater portion of the powerful, rich and friends do injustice and oppress the poor, the lowly, and their own opponents; and the greater the men, the worse the deeds; and where we cannot by force prevent it and help the truth, we should at least confess it, and do what we can with words, not take the part of the unrighteous, not approve them, but speak the truth boldly.

What would it help a man if he did all manner of good, made pilgrimages to Rome and to all holy places, acquired all indulgences, built all churches and endowed houses, if he were found guilty of sin against the Name and honor of God, not speaking of them and neglecting them, and regarding his possessions, honor, favor and friends more than the truth (which is God's Name and honor)? Or who is he, before whose door and into whose house such good works do not daily come, so that he would have no need to travel far or to ask after good works? And if we consider the life of men, how in every place men act so very rashly and lightly in this respect, we must cry out with the prophet, Omnis homo mendax, "All men are liars, lie and deceive"; for the real good works they neglect, and adorn and paint themselves with the most insignificant, and want to be pious, to mount to heaven in peaceful security.

But if you should say: "Why does not God do it alone and Himself, since He can and knows how to help each one?" Yes, He can do it; but He does not want to do it alone; He wants us to work with Him, and does us the honor to want to work His work with us and through us. And if we are not willing to accept such honor, He will, after all, perform the work alone, and help the poor; and those who were unwilling to help Him and have despised the great honor of doing His work, He will condemn with the unrighteous, because they have made common cause with the unrighteous. Just as He alone is blessed, but He wants to do us the honor and not be alone in His blessedness, but have us to be blessed with Him. And if He were to do it alone, His Commandments would be given us in vain, because no one would have occasion to exercise himself in the great works of these Commandments, and no one would test himself to see whether he regards God and His Name as the highest good, and for His sake risks everything.

XXXI. It also belongs to this work to resist all false, seductive, erroneous, heretical doctrines, every misuse of spiritual power. Now this is much higher, for these use the holy Name of God itself to fight against the Name of God. For this reason it seems a great thing and a dangerous to resist them, because they assert that he who resists them resists God and all His saints, in whose place they sit and whose power they use, saying that Christ said of them, "He that heareth you, heareth Me, and he that despiseth you, despiseth Me." On which words they lean heavily, become insolent and bold to say, to do, and to leave undone what they please; put to the ban, accurse, rob, murder, and practice all their wickedness, in whatever way they please and can invent, without any hindrance.

Now Christ did not mean that we should listen to them in everything they might say and do, but only then when they present to us His Word, the Gospel, not their word, His work, and not their work. How else could we know whether their lies and sins were to be avoided? There must be some rule, to what extent we are to hear and to follow them, and this rule cannot be given by them, but must be established by God over them, that it may serve us as a guide, as we shall hear in the Fourth Commandment.

It must be, indeed, that even in the spiritual estate the greater part preach false doctrine and misuse spiritual power, so that thus occasion may be given us to do the works of this Commandment, and that we be tried, to see what we are willing to do and to leave undone against such blasphemers for the sake of God's honor.

Oh, if we were God-fearing in this matter, how often would the knaves of officiales have to decree their papal and episcopal ban in vain! How weak the Roman thunderbolts would become! How often would many a one have to hold his tongue, to whom the world must now give ear! How few preachers would be found in Christendom! But it has gotten the upper hand: whatever they assert and in whatever way, that must be right. Here no one fights for God's Name and honor, and I hold that no greater or more frequent sin is done in external works than under this head. It is a matter so high that few understand it, and, besides, adorned with God's Name and power, dangerous to touch. But the prophets of old were masters in this; also the apostles, especially St. Paul, who did not allow it to trouble them whether the highest or the lowest priest had said it, or had done it in God's Name or in his own. They looked on the works and words, and held them up to God's Commandment, no matter whether big John or little Nick said it, or whether they had done it in God's Name or in man's. And for this they had to die, and of such dying there would be much more to say in our time, for things are much worse now. But Christ and St. Peter and Paul must cover all this with their holy names, so that no more infamous cover for infamy has been found on earth than the most holy and most blessed Name of Jesus Christ!

One might shudder to be alive, simply because of the misuse and blasphemy of the holy Name of God; through which, if it shall last much longer, we will, as I fear, openly worship the devil as a god; so completely do the spiritual authorities and the learned lack all understanding in these things. It is high time that we pray God earnestly that He hallow His Name. But it will cost blood, and they who enjoy the inheritance of the holy martyrs and are won with their blood, must again make martyrs. Of this more another time.

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